Le roi Abgar d'Edesse
et le saint Mandylion
Présentation
La "légende d' Abgar"
Le Mandylion d'Edesse
Le Mandylion et Abgar dans la liturgie
Abgar et Véronique
Documents
L'Histoire Ecclésiastique d'Eusèbe de Césarée en traduction française, à télécharger
L'histoire d'Arménie de Moïse de Khorène en traduction française.
La "Doctrine d'Addaï", en traduction anglaise
Les "Actes de Thaddée", en traduction anglaise
La légende d' Abgar, dans sa forme ultime.
L'histoire de St Simon et St Jude, dans la Légende Dorée de Jacques de Voragine
De la Foi orthodoxe, IV 16, sur les icônes, par St Jean Damascène
Petit poème
Présentation
La "légende d'Abgar"
Eusèbe de Césarée cite, dans son Histoire ecclésiastique (HE I. XIII), une correspondance que
le roi Abgar d'Édesse — que l'on identifie comme étant "Abgar V Oukama" (= "le noir") —
aurait eue avec Jésus pour le prier de venir le guérir d'une maladie réputée incurable. Dans sa
réponse, Jésus aurait écrit :
"Lorsque j'aurai été élevé, je t'enverrai un de mes disciples pour te guérir de ton infirmité et
te donner la vie, à toi et à ceux qui sont avec toi. "
Eusèbe rapporte que le disciple en question fut Thaddée, qui évangélisa la ville d'Édesse et
son roi.
Toutefois, déjà dans le Décret de Gélase [1], comme encore actuellement, cette
correspondance est regardée comme apocryphe.
Cet épisode connut une fortune certaine, et divers textes le rapportent dans une rédaction
amplifiée et grossie de plusieurs légendes .
Le Mandylion d'Edesse
Ainsi, Moïse de Khorène (fin Ve siècle) dans son Histoire d'Arménie ( Liv II, chap 30 à 33)
reprend le récit d'Eusèbe en y ajoutant d'autres correspondances avec Tibère, Nerses,
Ardashes. . . Concernant la correspondance d'Abgar et Jésus, il est fait mention que le
messager d'Abgar, "Anan" rapporta la réponse de Jésus, "ainsi que l'image du Sauveur qui se
trouve encore à présent à Edesse".
D'autre part, la Doctrine d'Addaï (IVe ou Ve siècle), précise qu'en plus d'être le messager
d'Abgar, Hannan était le "peintre du roi", et qu'il réalisa un portrait de Jésus. (Addaï est la
forme syriaque de Thaddée).
Une autre variante tardive, les Actes de l'apôtre Thaddée (Vile siècle) indiquent qu'Annanias
(= Hannan = Anan), cherchait à fixer dans sa mémoire les traits de Jésus, pour en faire une
description à son roi, mais n'y parvenait pas. Jésus s'étant lavé le visage s'essuya avec un linge
qu'il remit à Annanias. Sur le linge s'était "imprimée" l'image du visage de Jésus.
Enfin, la forme ultime de ce développement précise qu'Ananias, voulait faire le portrait de
Jésus, mais qu'il lui était impossible de fixer les traits du Sauveur, car son visage semblait
changer sans cesse d'aspect, "sous l'effet de la grâce indicible qui s'en dégageait". Le Christ,
devinant le dessein d'Ananie se fit apporter une petite bassine, s'y lava le visage et l'essuya
avec un linge plié en quatre. Aussitôt ses traits se trouvèrent imprimés de manière indélébile
sur ce linge, sans le secours d'une main humaine.
Saint Jean Damascène mentionne lui aussi brièvement l'épisode dans sa Défense de la foi
orthodoxe (De fide IV. 16)
Ce fut le Mandylion [2] d'Édesse, réputée la "première" icône. Indépendamment de toute
question d'historicité, le Mandylion (ou "Sainte Face") est aujourd'hui une icône du Christ et,
selon la doctrine de l'Église orthodoxe, celui qui vénère une icône ne vénère pas la matière
(bois, peinture...) dont elle est faite — ou les légendes qui s'y sont attachées — mais celui qui
y est représenté, en l'occurrence le Christ.
Le Mandylion et Abgar dans la liturgie
Comme le note l'iconographe Léonide Ouspensky,
"L'Église garde des traditions qui, par leur contenu, même exprimé sous une forme
légendaire, servent à manifester et à affirmer les vérités dogmatiques de l'œuvre divine. (...)
C'est pour cela que ces traditions, comme celle de l'image non faite de main d'homme et du
roi Abgar, sont fixées dans les Actes des Conciles et dans les écrits patristiques, c'est pour
cela qu 'elles entrent dans la vie liturgique orthodoxe. "
Ainsi, le 16 août est la fête de l'icône "non faite de main d'homme" dans l'Église orthodoxe,
ainsi que dans l'Église copte.
D'autre part, Abgar est commémoré comme saint "Abgar, roi d'Édesse et premier roi chrétien"
durant l'Avent de Noël par l'Église d'Arménie, et à la Mi-Carême par l'Église syrienne. [3]
S'il n'y eut pas de vénération de "saint Abgar" en Occident, l'histoire est toutefois connue par
la "Légende Dorée" de Jacques de Voragine qui l'intègre dans la vie des apôtres Simon et
Jude, en se basant sur Eusèbe et saint Jean Damascène.
Abgar et Véronique
Tandis qu'en Orient, la légende d' Abgar allait en s'amplifiant, en Occident, elle prit une autre
forme.
Selon les Acta Sanctorum publiés par les Bollandistes (pour le 4 février), il s'agit d'une femme
pieuse de Jérusalem qui, poussée par la compassion lorsque Jésus-Christ portait sa croix au
Golgotha, lui a donné son voile pour qu'il pût essuyer son front. Jésus accepta et, après s'en
être servi, le lui rendit avec l'image de son visage qui s'y était miraculeusement imprimée.
Aussi, l'iconographie occidentale représente traditionnellement Véronique tenant un tissu où
s'est imprimé le visage de Jésus.
Le nom "Véronique" lui-même est une latinisation du prénom macédonien Bérénice
(Bepsvucn) signifiant "qui porte la victoire". L'étymologie populaire a ensuite rapproché ce
nom des mots latins "vera" "icon" : vraie image.
Eusèbe de Césarée raconte, dans son Histoire Ecclésiastique (VII 18) que la femme
hémorroïsse que le Christ avait guérie (Matthieu 9:20) avait fait installer une statue du
Sauveur à Césarée de Philippe. Il ne fallut pas longtemps à la légende pour donner un nom à
cette femme. En Occident, elle a été identifiée avec Marthe de Béthanie, en Orient on l'a
appelée Berenikè, ou Beronikè, nom qui apparaît déjà dans une œuvre comme les Acta Pilati,
dont la forme la plus ancienne remonte au IVe siècle.
Notes
1 . Le Décret de Gélase est un texte qui énonce les livres reconnus comme canoniques par
l'Église de Rome, et ceux auxquels elle ne reconnaît pas cette canonicité. Ce Decretum
Gelasianum est probablement du Vie siècle, donc nettement postérieur au pape Gélase.
2. Mandylion, de mindil, "mouchoir", "serviette" en syriaque.
3. Selon l'ouvrage d'Holweck, A Biographical Dictionary of the Saints publié en 1924, et cité
dans le Wikipédia anglais, l'Église orthodoxe vénérerait saint Abgar le 1 1 mai et le 28
octobre. On ne trouve cependant nulle trace d'une telle vénération dans "Le Synaxaire, vies
des saints de l'Église orthodoxe en français", du moine Macaire de Simonos Petra (Mont
Athos)(Editions To Perivoli tis Panaghias Thessalonique 1987-1996). D'autre part, selon la
même source, l'Église syrienne le vénérerait le 1er août.
Eusèbe de Césarée
Histoire Ecclésiastique Livre 1.13
Quant a l'histoire de Thaddée, en voici le récit La divinité de notre Seigneur et Sauveur Jésus
Christ ayant été proclamée parmi tous les hommes, à cause de sa puissance thaumaturgique,
amena de grandes multitudes d'entre eux, même des régions étrangères les plus éloignées de
la Judée, avec l'espoir qu'ils seraient guéris des maladies et des souffrances de toutes sortes.
Le roi Abgar qui régnait d'une manière très distinguée sur les nations d'au delà de l'Euphrate,
était alors consumé par de terribles souffrances corporelles, incurables, du moins selon la
puissance humaine. Lorsqu'il apprit le nom illustre de Jésus et ses miracles unanimement
attestés par tous, il devint son suppliant et lui fit porter une lettre, pour lui demander la
délivrance de son mal. Celui-ci n'obéit pas alors à son appel, mais il l'honora d'une lettre
particulière, lui promettant d'envoyer un de ses disciples pour guérir sa maladie et pour le
sauver avec tous ses sujets. La promesse fut accomplie pour le roi peu de temps après. En
effet, après que Jésus fut ressuscité des morts et monté aux cieux, Thomas, un des douze
Apôtres, envoya à Edesse par un mouvement divin, Thaddée qui était, lui aussi, compté au
nombre des soixante-dix disciples du Christ, comme héraut et évangéliste de la doctrine sur le
Christ : par lui toutes les promesses de notre Sauveur reçurent leur accomplissement. On a de
cela le témoignage écrit, emprunté aux archives d'Edesse qui était alors une ville royale : c'est
en effet dans les documents publics du pays, qui contiennent les actes anciens et ceux du
temps d' Abgar, que l'on trouve cette histoire conservée depuis lors jusqu'à présent. Il n'y a rien
de tel que de prendre connaissance des lettres elles-mêmes empruntées par nous aux archives
et traduites littéralement du syriaque en ces termes.
Copie de la lettre écrite par le toparque Abgar à Jésus, et à lui envoyée par le courrier Ananias
à Jérusalem.
" Abgar, fils d'Ouchamas, toparque, à Jésus bon Sauveur manifesté au pays de Jérusalem,
Salut.
" J'ai entendu parler de toi et de tes guérisons, que tu accomplirais sans remèdes ni plantes. A
ce qu'on dit, tu fais voir les aveugles et marcher les boiteux; tu purifies les lépreux ; tu chasses
les esprits impurs et les démons, tu guéris ceux qui sont frappés de longues maladies, tu
ressuscites les morts. Ayant entendu tout cela à ton sujet, je me suis mis dans l'esprit que de
deux choses l'une : ou bien tu es Dieu, et, descendu du ciel, tu fais ces merveilles; ou tu es le
fils de Dieu faisant ces merveilles. C'est pourquoi donc, je t'écris maintenant et je te demande
de prendre la peine de venir à moi et de guérir l'infirmité que j'ai. Car j'ai encore appris que
les Juifs murmurent contre toi et te veulent du mal. Ma ville est très petite, mais honorable et
elle nous suffira à tous deux. "
Telle est la lettre écrite par Abgar qu'éclairait alors quelque peu la lumière divine. Il vaut la
peine d'écouter la lettre que lui écrivit Jésus et qui lui fut apportée par le même courrier,
courte sans doute mais pleine de sens : en voici également le texte :
Réponse de Jésus par le courrier Ananias au toparque Abgar.
" Heureux es-tu d'avoir cru en moi, sans m'avoir vu. Car il est écrit de moi que ceux qui m'ont
vu ne croiront pas en moi, afin que ceux qui ne m'ont pas vu croient et vivent. Quant à ce que
tu m'écris de venir à toi, il faut que j'accomplisse ici tout ce pour quoi j'ai été envoyé et
qu'après l'avoir ainsi accompli, je retourne à celui qui m'a envoyé. Et lorsque j'aurai été élevé,
je t'enverrai un de mes disciples pour te guérir de ton infirmité et te donner la vie, à toi et à
ceux qui sont avec toi. "
A ces lettres était encore joint ceci, en langue syriaque : " Après l'ascension de Jésus, Judas,
qu'on appelle aussi Thomas, envoya à Abgar l'apôtre Thaddée, un des soixante-dix. A son
arrivée, celui-ci demeura chez Tobie, fils de Tobie. Lorsqu'on entendit parler de lui, on
signifia à Abgar qu'un apôtre de Jésus était là, selon qu'il l'avait promis. Thaddée avait donc
commencé à guérir toute maladie et toute langueur par la puissance de Dieu, de sorte que tous
en étaient étonnés. Et lorsque Abgar apprit les merveilles et les miracles qu'il faisait, les
guérisons qu'il accomplissait, il lui vint à la pensée qu'il était celui dont Jésus lui avait écrit :
Lorsque j'aurai été élevé, je t'enverrai un de mes disciples qui guérira tes souffrances. Il
appela donc Tobie, chez qui demeurait l'apôtre, et lui dit : J'ai appris qu'un homme puissant
est venu habiter dans ta maison. Amène-le moi. Tobie, revenu auprès de Thaddée, lui dit : le
toparque Abgar, après m'avoir appelé, m'a dit de t'amener auprès de lui pour que tu le
guérisses. Et Thaddée répliqua : J'irai, puisque je suis envoyé avec puissance auprès de lui.
" Le lendemain donc, au point du jour, Tobie prit avec lui Thaddée et vint près d' Abgar.
Lorsqu'il entra, les principaux du pays étaient là, debout autour du toparque. Dès son arrivée,
Abgar vit subitement un grand spectacle sur le visage de l'apôtre Thaddée; et à cette vue,
Abgar adora Thaddée, ce qui étonna tous les assistants car ils n'avaient pas vu le spectacle qui
s'était manifesté au seul Abgar. Celui-ci demanda à Thaddée : Es-tu en vérité disciple de
Jésus, le fils de Dieu, qui m'a dit : Je t'enverrai un de mes disciples qui te guérira et te donnera
la vie ? Thaddée dit : Puisque tu as cru fortement en celui qui m'a envoyé, c'est pour cela que
j'ai été envoyé près de toi. Et maintenant si tu crois en lui, les demandes de ton cœur seront
réalisées pour toi comme tu auras cru. Et Abgar lui répondit : J'ai cru en lui tellement que
j'aurais voulu prendre une armée et détruire les Juifs qui l'ont crucifié, si je n'en avais pas été
empêché par l'empire romain. Et Thaddée dit : Notre Seigneur a accompli la volonté de son
Père; et, après l'avoir accomplie, il est retourné auprès du Père. Abgar lui dit : Et moi aussi j'ai
cru en lui et en son Père. Et Thaddée dit : A cause de cela, j'étends la main sur toi en son nom.
Lorsqu'il l'eut fait, aussitôt le roi fut guéri de sa maladie et des souffrances qu'il éprouvait.
Abgar admira que, selon qu'il avait entendu dire de Jésus, de même il l'avait éprouvé en fait
par le moyen de son disciple Thaddée : celui-ci l'avait guéri sans remèdes ni plantes; et non
seulement lui, mais encore Abdos, fils d'Abdos, qui était podagre. Ce dernier lui aussi, étant
venu, se jeta aux pieds de Thaddée, obtint ses prières et fut guéri par sa main. Thaddée guérit
encore beaucoup d'autres de leurs concitoyens, fit de grands miracles et prêcha la parole de
Dieu.
" Après cela, Abgar dit : Toi, Thaddée, tu fais cela avec la puissance de Dieu et nous-mêmes
en sommes dans l'étonnement. Mais avec cela, je t'en supplie, renseigne -moi sur la venue de
Jésus, comment elle s'est produite, et sur sa puissance, par quelle puissance il a fait tout ce que
j'ai entendu dire. Et Thaddée répondit : Pour l'instant, je me tairai; mais puisque j'ai été
envoyé pour prêcher la parole, assemble-moi demain tous tes concitoyens; je leur prêcherai et
je sèmerai en eux la parole de la vie , sur la venue de Jésus, comment elle s'est produite, sur sa
mission, pourquoi il a été envoyé par le Père; sur sa puissance, ses œuvres, les mystères qu'il a
enseignés dans le monde : par quelle puissance il agissait ainsi; sur la nouveauté de son
message, sa faiblesse, son humiliation : comment il s'est humilié lui-même, comment il a
déposé et rapetissé sa divinité, comment il a été crucifié, est descendu aux enfers, a brisé la
barrière qui n'avait jamais été brisée, a ressuscité les morts et, après être descendu seul, est
remonté avec une grande multitude auprès de son Père. Abgar ordonna donc de rassembler
dès l'aurore ses concitoyens pour entendre la prédication de Thaddée; et après cela, il ordonna
qu'on lui donnât de l'or, en pièces et en lingots. Celui-ci refusa en disant : Si nous avons
abandonné nos biens propres, comment accepterons-nous ceux des autres ? Cela se passa en
l'an 340. "
Voilà ce qu'il ne m'a pas semblé inutile et inopportun de rapporter ici, et qui a été traduit
littéralement du syriaque
Histoire de l'Arménie
Par Moïse de Khorène
Livre 2, chap 30 - 33
Oeuvre numérisée par Marc Szwajcer
http://remacle.org/bloodwolf/historiens/moise/table.htm
Ch. xxx.
Abgar envoie à Marinus des princes qui, à cette occasion, voient Jésus notre Sauveur, ce qui
est le début de la conversion d'Abgar.
Vers ce temps-là, Marinus, fils de Storog (Eustorge), fut investi par l'empereur de la charge
de commandant de la Phénicie, de la Palestine, de la Syrie et de la Mésopotamie. Abgar lui
envoya deux de ses principaux officiers, Mar-Ikap,£]_59] prince d' Aghdznik, et
Sampsicéramus (Schamschagrun), chef de la maison des Abahouni, ainsi qu'Ananus (Anan),
son favori. Les envoyés se rendirent dans la ville de Bethkoubin pour faire connaître à
Marinus les causes du voyage d'Abgar en Orient, en lui montrant le traité conclu entre
Ardaschès et ses frères, et en même temps pour invoquer l'appui de Marinus. Ils rencontrèrent
ce dernier à Eleuthéropolis. Marinus reçut avec courtoisie et distinction les députés, et fit cette
réponse à Abgar : « Ne redoute rien de la part de l'empereur, pourvu que tu acquittes
régulièrement le tribut. »
A leur retour, les députés allèrent à Jérusalem pour voir le Christ notre Sauveur, attirés par la
renommée de ses miracles. Devenus eux-mêmes témoins oculaires de ses prodiges, ils en
firent part à Abgar. Celui-ci, saisi d'admiration, crut vraiment que Jésus était le fils de Dieu,
et dit: « Ces miracles ne sont pas d'un homme, mais d'un Dieu! Il n'est personne ici-bas qui
ait le pouvoir de ressusciter les morts, si ce n'est Dieu! » Abgar souffrait, par tout le corps, de
douleurs aiguës qu'il avait contractées en Perse, sept ans auparavant, et les hommes n'avaient
pu apporter aucun soulagement à ses maux. Il fit porter une lettre suppliante à Jésus, le
conjurant de venir le guérir de ses douleurs. Cette lettre était ainsi conçue:
Ch. xxxi.
Lettre d'Abgar au Sauveur Jésus-Christ.
« Abgar, fils d'Arscham, toparque (prince du pays), à Jésus, Sauveur et bienfaiteur [de
l'humanité], qui as apparu dans le pays de Jérusalem, salut:
«J'ai entendu parler de toi et des guérisons opérées par tes mains, sans l'emploi des remèdes
et des plantes. Car il est dit que tu fais que les aveugles voient, que les boiteux marchent et
que les lépreux sont guéris. Tu chasses les malins esprits; tu guéris les malheureux affligés de
longues maladies; enfin tu ressuscites les morts. Comme j'ai entendu parler de toutes ces
merveilles opérées par toi, je n'hésite pas à croire, ou que tu es Dieu descendu du ciel pour
faire de tels prodiges, ou bien le fils de Dieu, toi qui opères de si grandes choses. En
conséquence je t'ai donc écrit, te suppliant de daigner venir vers moi afin de me guérir du mal
qui me dévore. J'ai entendu dire aussi que les Juifs murmurent contre toi et veulent te livrer
au supplice. Je possède une ville petite, mais [dont le séjour est] agréable; elle suffira à nous
deux.
« Les porteurs de ce message rencontrèrent Jésus à Jérusalem, événement confirmé par les
paroles de l'Evangile: « Quelques-uns d'entre les parents vinrent trouver Jésus; mais ceux qui
les entendirent, n'osant rapporter à Jésus ce qu'ils avaient entendu, le dirent à Philippe et
André qui racontaient tout à Jésus. »
Le Sauveur n'accepta pas alors l'invitation qui lui était adressée, mais il voulut bien honorer
Abgar d'une réponse dont voici le sens:
Ch. xxxii.
Réponse à la lettre d'Abgar, écrite par l'apôtre Thomas, d'après l'ordre du Sauveur.
« Heureux celui qui croit en moi sans m'avoir vu! car il est écrit de moi: « Ceux qui me
verront ne croiront point en moi; et ceux qui ne me voient point, croiront et vivront. Quant à
ce que tu m'as écrit de venir près de toi, il me faut accomplir ici toutes les choses pour
lesquelles j'ai été envoyé, et, lorsque j'aurai tout accompli, je monterai vers Celui qui m'a
envoyé; et quand je m'en irai, j'enverrai un de mes disciples qui guérira tes maux, te donnera
la vie, à toi et à tous ceux qui sont avec toi. »
Anan, courrier d'Abgar, lui apporta cette lettre, ainsi que l'image du Sauveur qui se trouve
encore à présent à Edesse.
Ch. xxxiii.
Prédication de l'apôtre Thaddée à Édesse. — Copie de cinq lettres.
Après l'ascension de notre Sauveur, l'apôtre Thomas, l'un des douze, envoya un des soixante-
dix disciples, Thaddée, dans la ville d'Edesse, pour guérir Abgar et évangéliser selon la parole
du Seigneur. Thaddée se rendit dans la maison de Tobie, prince juif que l'on dit être de la race
des Bagratides (Pakradouni). Ce Tobie, ayant été persécuté par [160] Arscham, n'abjura pas
cependant avec ses autres parents le judaïsme, mais il en observa les lois jusqu'au moment où
il crut au Christ. Bientôt le nom de Thaddée se répandit dans toute la ville. Abgar, en
apprenant sa présence, dit: « C'est bien celui au sujet duquel Jésus m'a écrit », et il le manda
aussitôt auprès de lui. Lorsque Thaddée entra, une apparition merveilleuse éclaira sa face aux
yeux d'Abgar, qui se leva tout à coup de son trône, tomba la face contre terre et se prosterna
devant l'apôtre. Tous les princes qui étaient présents furent saisis d'étonnement, car ils
n'avaient point remarqué la vision. « Es-tu vraiment, dit Abgar, le disciple de Jésus à jamais
béni, qu'il m'a promis de m'envoyer, et peux-tu me délivrer de mes maux? — Je le suis, dit
Thaddée, si tu crois en Jésus-Christ, fils de Dieu, les vœux de ton cœur seront exaucés. — J'ai
cru en lui, reprit Abgar, et en son Père; c'est pourquoi je voulais aller à la tête de mes troupes
exterminer les Juifs qui ont crucifié Jésus, si je n'en eusse été empêché par la puissance
romaine. »
Dès lors Thaddée se mit à évangéliser le roi et [les habitants de] sa ville; puis, imposant ses
mains sur Abgar, il lui rendit la santé. Il guérit aussi un goutteux appelé Abdiou, patricien de
la ville, très honoré dans la maison du roi. Il guérit encore tous les malades et les infirmes de
la ville, et tous eurent la foi. Abgar fut baptisé, et, avec lui, tous [les habitants] de la ville; les
temples des faux dieux furent fermés, et les statues des idoles, [qui étaient placées] sur les
autels et, les colonnes, furent dissimulées sous [d'épaisses nattes de] roseaux. Abgar ne
contraignait personne par la force à embrasser la foi; mais de jour en jour le nombre des
croyants augmentait.
L'apôtre Thaddée baptisa un fabricant de tiares de soie, appelé Addée, le consacra, l'établit à
Edesse et le laissa au roi à sa place. Ensuite, ayant reçu un édit du roi, qui exigeait que tous
écoutassent l'Evangile du Christ, Thaddée s'en alla trouver Sanadroug, neveu (fils de la sœur)
d'Abgar, que ce prince avait établi comme chef du pays et de l'année.
Abgar se plut à écrire à l'empereur Tibère la lettre suivante:
Lettre d'Abgar à Tibère.
« Abgar, roi des Arméniens, à son seigneur Tibère, empereur des Romains, salut.
Je sais que rien n'est ignoré de ta majesté; mais, comme ton ami, je te ferai encore mieux
connaître les faits par écrit. Les Juifs qui habitent dans les cantons de la Palestine ont crucifié
Jésus, sans péché, après tant de bienfaits, tant de prodiges, tant de miracles opérés en leur
faveur jusqu'à ressusciter les morts. Crois-le bien, ce ne sont pas là des effets de la puissance
d'un simple mortel, mais ce sont [des manifestations] divines, au moment où ils l'ont mis en
croix, le soleil s'obscurcit, la terre fut ébranlée jusque dans ses fondements. Jésus lui-même,
le troisième jour, ressuscita d'entre les morts et apparut à plusieurs [personnes]. Aujourd'hui,
en tous lieux, son nom, invoqué par ses disciples, produit les plus grands miracles. Ce qui
m'est arrivé, à moi-même, en est la preuve manifeste. Ta majesté sait donc ce qu'elle doit
ordonner à l'égard du peuple juif qui a commis ce forfait; elle sait si elle doit publier partout
l'univers l'ordre d'adorer le Christ comme le Dieu véritable. Sois en santé. »
Réponse de Tibère à la lettre d'Abgar.
« Tibère, empereur des Romains, à Abgar, roi des Arméniens, salut.
On a lu devant moi ta lettre amicale, et on t'adresse de ma part des remerciements. Quoique
nous ayons déjà entendu raconter ces faits par plusieurs, Pilate, de son côté, nous a
officiellement informé des miracles opérés par Jésus. C'est ainsi qu'étant ressuscité d'entre
les morts, plusieurs l'ont reconnu pour être Dieu. En conséquence, j'ai voulu moi aussi faire
ce que tu proposes; mais, comme il est d'usage chez les Romains de ne pas admettre un Dieu
[nouveau] sur l'ordre du souverain seulement, tant que le sénat ne s'est pas réuni pour
discuter l'affaire, j'ai donc dû proposer l'admission de ce Dieu au sénat qui l'a rejeté avec
mépris parce qu'elle n'avait pas été examinée d'abord par lui. Toutefois nous avons donné
ordre à tous ceux à qui cela conviendra de recevoir Jésus parmi les dieux; et nous avons
menacé de mort quiconque parlera en mal des chrétiens .JT61J Quant aux Juifs qui ont osé
crucifier Jésus, qui, ainsi que je l'ai appris, ne méritait ni la croix, ni la mort, mais était digne
d'être honoré et adoré, j'examinerai l'affaire quand j'aurai apaisé la révolte des
Hispaniens, [162] et je traiterai ces Juifs selon leur mérite. »
Abgar écrit encore une lettre à Tibère.
« Abgar, roi des Arméniens, à son seigneur Tibère, empereur des Romains, salut.
J'ai reçu la lettre écrite de la part de ta majesté, et je me suis réjoui des ordres émanés de ta
sagesse. Si tu le permets, mon avis est que la conduite du sénat est ridicule; car, selon la
raison, c'est d'après le jugement des hommes que se confère la divinité. Ainsi donc, si Dieu
ne convient pas à l'homme, il ne peut être Dieu, car il faut de toute nécessité que Dieu soit
accepté par l'homme. [163] Donc, mon seigneur pensera qu'il est juste d'envoyer un autre
gouverneur à Jérusalem, en place de Pilate qui doit être chassé avec ignominie de l'emploi
élevé où tu l'avais appelé; car il s fait la volonté des Juifs et crucifié le Christ injustement et
sans ton ordre. Je souhaite que tu conserves la santé. »
Abgar, ayant écrit cette lettre, en déposa la copie avec celle des autres dans les archives, il
écrivit ensuite au jeune Nersès (Nersèh), roi d'Assyrie, à Babylone (sic).
Lettre d'Abgar à Nersès.
« Abgar, roi des Arméniens, à mou fils Nersès, salut.
J'ai reçu ta lettre; j'ai brisé les fers de Bérose et je lui ai remis ses offenses. Si cela te
convient, nomme-le gouverneur de Ninive. Quant à ce que tu m'écris de t'envoyer ce médecin
qui fait des miracles et prêche un autre Dieu supérieur au Feu et à l'Eau, afin que tu puisses le
voir et l'entendre, [sache que] ce n'est point un médecin selon l'art des hommes, mais qu'il
est un disciple du fils de Dieu, Créateur du feu et de l'eau, et destiné à venir [évangéliser] les
contrées de l'Arménie. Toutefois un de ses principaux compagnons, appelé Simon ! 1641 est
envoyé dans les contrées de la Perse. Cherche-le et tu l'entendras, toi, ainsi que ton père
Ardaschès. Il périra tous vos maux, et vous conduira dans le chemin de la vie. » Abgar écrit
encore à Ardaschès, roi de Perse, la lettre suivante:
Lettre d'Abgar à Ardaschès.
« Abgar, roi des Arméniens, à Ardaschès, mon frère, roi des Perses, [1651 salut.
Je sais que tu as entendu parler de Jésus-Christ, fils de Dieu, que les juifs ont crucifié, qui est
ressuscité d'entre les morts et qui a envoyé ses disciples par tout l'univers pour instruire les
hommes. L'un de ses principaux disciples, nommé Simon, se trouve dans les États de ta
majesté. Cherche-le, tu le trouveras; il vous guérira de toutes vos maladies, il vous conduira
dans le chemin de la vie, et tu croiras à ses paroles, toi, tes frères et tous ceux qui sont soumis
à ton autorité. Il m'est bien doux de penser que mes parents, selon la chair, seront aussi mes
parents et mes amis selon l'esprit. »
Abgar n'avait pas encore reçu la réponse à ces lettres, lorsqu'il mourut après trente-huit ans
de règne. [1661
The doctrine ofAddai,i the apostle.
English Translation (1876).
http ://www. tertullian. org/ fathers/ addai_2_text.htm
THE letter of king Abgar,2 the son of king Ma'nu, and at what time he sent it to our Lord at
Jérusalem; and at what time Addai the Apostle came to him (Abgar) at Edessa;3 and what he
spake in the gospel of his preaching; and what he said and commanded, when he went forth
from, this world, to those who had received from him the hand of the priesthood.
In the three hundred and forty and third year of the kingdom of the Greeks,4 and in the reign
of our lord Tiberius, the Roman Emperor, and in the reign of king Abgar, son of king Ma'nu,
in the month of October, on the twelfth day, Abgar Ukkama sent Marihab and
Shamshagram,5 chiefs and honoured persons of his kingdom, \2 and Hannanô the tabularius,
the sharrir, with them, to the city which is called Eleutheropolis, but in Aramaic Beth-gubrin,7
to the honoured Sabinus, the son of Eustorgius, the deputy of our lord the emperor, who ruled
over Syria, Phoenicia, Palestine, and the whole country of Mesopotamia. They brought him
letters concerning the affaire of the kingdom; and when they went to him, he received them
with joy and honour, and they were with him twenty and five days. He wrote for them a
reply8 to the letters, and sent them to Abgar the king. When they went forth from him, they
set out and came on the way towards Jérusalem; and they saw many men, who came from a
distance to see Christ, because the famé of his wonderful deeds had gone forth to remote
countries. When Marihab, Shamshagram, and Hannan, the keeper of the archives, saw the
men, they also came with them to Jérusalem. When they entered |3 Jérusalem, they saw
Christ, and they rejoiced with the multitudes, who were joined to Him. But they saw also the
Jews, who were standing in groups, and were considering what they should do to Him; for
they were disturbed to see that a multitude of their people confessed Him. And they were
there in Jérusalem ten days, and Hannan, the keeper of the archives, wrote down everything
which he saw that Christ did; also the rest of that done by Him, before they went thither. And
they departed and came to Edessa, and entered into the présence of Abgar the king, their lord,
who had sent them, and they gave him the reply of the letters, which they had brought with
them. After the letters were read, they began to recount before the king ail which they had
seen and ail which Christ had done in Jérusalem. And Hannan, the keeper of the archives,
read before him ail which he had written and brought with him; and when Abgar the king
heard, he was astonished and wondered, as also his princes, who stood before him. Abgar said
to them: Thèse mighty works are not of men, but of God; because there is not any one who
can make the dead alive, but God only. And Abgar wished himself to pass over and go to
Palestine, and see with his own eyes ail which Christ was doing; but because he was not able
to pass through the country of the Romans, which was not his, lest this cause should call forth
bitter enmity, he wrote a letter and sent it to Christ by the hand of Hannan, the keeper of the
archives. He went forth from Edessa on the fourteenth day of Adar,9 and entered Jérusalem
on the twelfth day of Nisan,10 on the fourth day of the week (Wednesday). And he found
Christ at the house of |4 Gamaliel, the chief priestl 1 of the Jews. The letter was read before
Him, which was written thus: — "Abgar Ukkama, to Jésus, the Good Physician, who has
appeared in the country of Jérusalem. My Lord: Peace. I have heard of Thee and of Thy
healing, that it is not by medicines and roots Thou healest, but by Thy word Thou openest the
eyes of the blind, Thou makest the lame to walk, cleansest the lepers, and makest the deaf to
hear. And unclean spiritsl2 and lunatics, and those tormented, them Thou healest by Thy
word; Thou also raisest the dead. And when I heard of thèse great wonders which Thou doest,
I decided in my mind that either Thou art God, who hast corne down from heaven and doest
thèse things, or Thou art the Son of God, who doest ail thèse things. Therefore, I have written
to request of Thee to corne to me who adore Thee, and to heal the disease which I have, as I
believe in Thee. This also I have heard, that the Jews murmur against Thee and persécute
Thee, and even seek to crucify Thee, and contemplate treating Thee cruelly. I possess one
small and beautiful city, and it is sufficient for both to dwell in it in quietness."
When Jésus received the letter at the house of the chief priest of the Jews, He said to Hannan,
the keeper of the archives: "Go and say to thy lord, who hath sent thee to Me, 'Blessed art
thou, who, although thou hast not seen Me, believest in Me, for it is written of Me, Those who
see Me will not believe in Me, and those who see Me not, will believe in me. 13 But as to that
which |5 thou hast written to Me, that I should corne to thee, that for which I was sent here is
now finished, and I am going up to my Father, who sent me, and when I have gone up to Him,
I will send to thee one of my disciples, who will cure the disease which thou hast, and restore
thee to health; and ail who are with thee he will convert to everlasting life. Thy city shall be
blessed, and no enemy shall again become master of it for ever.'"
When Hannan, the keeper of the archives, saw that Jésus spake thus to him, by virtue of being
the king's painter, he took and painted a likeness of Jésus with choice paints, and brought with
him to Abgar the king, his master. And when Abgar the king saw the likeness, he received it
with great joy, and placed it with great honour in one of his palatial houses. Hannan, the
keeper of the archives, related to him everything which he had heard from Jésus, as His words
were put by him in writing. After that Christ had ascended to heaven, Judas Thomas 14 sent to
Abgar, Addai the Apostle, who was one of the seventy-two Apostles. And when Addai came
to the city of Edessa, he dwelt at the house of \6 Tobias,15 son of Tobias the Jew, who was of
Palestine. Through ail the city a report was heard of him, and one of the nobles of Abgar
whose name was Abdu,16 the son of Abdu, one of those who sat with bended knees 17 before
Abgar, went and said concerning Addai: behold, a messenger has corne, and dwells here, he
of whom Jésus sent to thee, "I send to Thee one of my disciples." And when Abgar heard
thèse words, and the mighty acts which Addai did, and the wonderful cures which he effected,
he thought for certain in his mind: Truly this is he whom Jésus sent, saying, "When I have
ascended to heaven I will send to thee one of my disciples, and he will cure thy disease." And
Abgar sent and called for Tobias, and said to him, I have heard that a certain powerful man
has corne, and dwells in thy house. Bring him up to me; a good hope of recovery through him
has been found for me. Tobias went early on the next day and took Addai the Apostle, and
brought him up to Abgar, Addai himself knowing that by the power of God he was sent to
him. And when Addai came up and went to Abgar, his nobles standing with him, and in going
towards him, a wonderful vision was seen by Abgar in the face of Addai. At the moment that
Abgar saw the vision, he fell down and worshipped Addai. Great astonishment seized ail
those who were standing before him, for they saw not the vision which |7 was seen by Abgar.
Then Abgar said to Addai, "Of a truth thou art the disciple of Jésus, that mighty one, the son
of God, who sent to me saying I send thee one of my disciples for healing and for life." Addai
said to him, "Because that from the beginning thou didst believe in Him who sent me to thee,
therefore have I been sent to thee, and if thou believest in Him, everything in which thou dost
believe thou shalt have." Abgar said to him, "So have I believed in Him, that with respect to
those Jews who crucified Him, I désire to take with me an army, and to go and destroy them;
but because the kingdom belongs to the Romans, I was restrained by the covenant of peace,
which was confirmed by me with our lord the emperor Tiberius, like my forefathers." Addai
said to him, "Our Lord has fulfilled the will of His Father. And when He had completed the
will of His Parent, He was taken up to His Father, and sat with Him in glory, with whom he
was from eternity." Abgar said to him: "I also believe in Him and in His Father." Addai said
to him: 18 "Because that thou so believest, I place my hand on thee, in the name of Him in
whom thou believest."
At the moment that he placed his hand upon him, he was cured of the plague of the disease,
which he had had for a long time. 19 Abgar wondered and was astonished, |8 that as it was
reported to him concerning Jésus, that which He did and cured; so also Addai himself, without
medicine of any kind, healed in the name of Jésus. And also with respect to Abdu, the son of
Abdu, he had the gout in his feet, and he too brought his feet near him, and he (Addai) placed
his hand upon them and healed him; and he had not the gout again. And also in ail the city he
wrought great cures, and showed wonderful mighty works in it. Abgar said to him: "Now that
every man knoweth that by the power of Jésus Christ thou doest thèse wonderful works, and
behold we are wondering at thy works, I require therefore of thee, that thou wouldest recount
to us concerning the coining of Christ, how it was, and concerning His glorious power, and
concerning those miracles which we have heard that He did, which thou hast seen with the
rest of thy companions." Addai said to him: "I will not keep silent from declaring this; for
because of this I was sent here to speak and to teach every one, who, like thee, is willing to
believe. Tomorrow assemble for me ail the city, that I may sow in it the Word of Life, by the
preaching which I will preach before you concerning the coming of Christ, how it was, and
concerning His glorious power, and concerning Him that sent Him, for what and how He sent
Him, and concerning His power and His wonderful works, and concerning the glorious
mysteries of His coming, which He spake in the world, and concerning the certitude of His
preaching, how and for what He abased Himself, and humbled His exalted |9 divinity by the
body, which He took, and was crucified and descended to the house of the dead, and cleaved
the wall of partition, which had never been cleft, and gave life to the dead by being Himself
slain, and descended by Himself, and ascended with many to His glorious Father, with whom
He was from, eternity in one exalted divinity. And Abgar commanded that they should deliver
to Addai silver and gold. Addai said to him: "How are we able to receive anything which is
not ours? for, behold, that which was ours we have forsaken, as we were commanded by our
Lord to be without purses and without scrips, and carrying crosses upon our shoulders, we
were commanded to preach His Gospel to the whole création: the whole création felt and
suffered by His crucifixion, which was for us, for the salvation of ail men. And he narrated
before Abgar the king, and before his princes and his nobles, and before Augustina, the
mother of Abgar, and before Shalmath, the daughter of Meherdath, the wife of Abgar,20 the
signs of our Lord and His wonders, and the glorious miracles which He wrought, and His
divine triumphs, and His ascension to His Father; and how they received powers and
authorities at the time that He ascended, by which same power he had healed Abgar and
Abdu, the son of Abdu, the second person of his kingdom; and how he made them know that
which would be revealed at the end of times, and in the consummation of ail créatures, and
the resuscitation and résurrection, which is about to be for ail men, and the séparation which
is to be between the sheep and 1 10 the goats, and between the faithful and the unbelieving.
And he said to them: "Because that the gâte of life is strait and the way of truth is narrow,
therefore few are the believers of truth, and in the power of unbelief is Satan's récréation.
Because of this there are many liars, who cause to err those who look on. For except that there
is a good end for faithful men, our Lord had not descended from heaven, and corne to the
birth, and to the suffering of death, and also He had not sent us2 1 to be His preachers and
evangelists. Those things which we saw and heard from Him, which He did and taught, we
confidently preach before ail men; for we would not do any wrong with respect to the truth of
His Gospel. And not thèse things only; but also those which were done in His Name, after His
ascension, we show and preach.
I will tell before you that which happened and was done in the présence of men, who, as you,
believed in Christ, that He is the Son of the living God. Protonice, the wife of the Emperor
Claudius,22 whom Tiberius made second23 in his kingdom, when he went to make war with
the Spaniards, who had rebelled against him, this woman, when Simon, one of the disciples,
was in the city of Rome, and she saw the signs and wonders, and 1 1 1 marvellous works which
he did in the name of Christ; denied the paganism of her fathers in which she was brought up,
and the idolatrous images which she had worshipped; and she believed in Christ our Lord, and
worshipped Him, and praised with those who were joined unto Simon, and held Him in great
honour. After this she wished also to see Jérusalem, and those places in which the mighty
works of our Lord were done. So she arose promptly and descended from Rome to Jérusalem,
she24 and her two sons with her, and her one virgin daughter.
When she was entering Jérusalem, the city went forth to meet her, and they received her with
great honour, as that which is due to the queen, the mistress of the great country of the
Romans. But James, who was made director and ruler in the church which was built for us
there, when he had heard for what purpose she had gone there, arose and went to her. And he
entered into her présence where she was dwelling, in the royal great palace of king Herod.
When she saw him, she received him with great joy, as also she had Simon Peter. He also
showed her cures and mighty works as did Simon, and she said to him: "Show me Golgotha,
on which Christ was crucified, and the wood of His cross on which He was suspended by the
Jews, and the grave in which 1 12 He was placed." James said to her: "Thèse three things which
thy Majesty wishes to see are under the control of the Jews. They possess them, and permit us
not to go to pray there before Golgotha and the grave, and neither the wood of His cross will
they give us. And not only this, but they also severely persécute us, that we may not publish
and preach in the name of Christ, and many times also they bind us in prison." When she
heard thèse things, the queen immediately commanded, and they brought before her Onias,
the son of Hannan the priest, and Gedalia, son of Caiaphas, and Judah the son of Ebed
Shalom, chiefs and rulers of the Jews. And she said to them: "Deliver up Golgotha, and the
grave, and the wood of the cross, to James, and those who agrée with him, and let no man
forbid them to minister there according to the custom of their ministry." And when she had so
commanded the priests, she arose to go and see thèse places, and she also delivered that place
to James, and those who were with him. Afterwards she entered the grave, and found in the
grave three crosses, one of our Lord, and two of those robbers, who were crucified with Him,
on His right hand and on His left. And at the time that she entered into the grave — she and
her children with her — at that instant her virgin daughter fell down and died, without pain,
without disease, and without any cause of death. And when the queen saw that her daughter
had died suddenly, she kneeled and prayed within the grave, and said in her prayer: "God,
who gave Himself to death for ail men, and was crucified in this place, and was laid in this
grave; and as God, who keepeth alive ail, has risen, and made many to rise with Him, lest the
Jews, the crucifiers, should hear — and also the erring heathens, whose 1 13 idols and graven
images, and the terrors of paganism, I have denied — and they see me, déride me, and say that
ail this which has happened to her is because that she denied the gods, which she did worship,
and confessed Christ, whom she knew not, and went to honour the place of His grave and His
crucifixion; and if, O my Lord, I am not worthy to be heard, because that I have worshipped
créatures instead of Thee; spare Thou, for the sake of Thy adorable Name, that it may not be
blasphemed in this place, as they blasphemed Thee at Thy crucifixion." She said thèse things
in her prayer, and, in the excitement of her supplication, she repeated them before ail those
who were there. Her eldest son approached her, and said to her: "Hear that which I shall say
before thy Majesty. I think thus in my mind and in my thought, that this death of this my
sister, which was sudden, was not for nought; but this is a wonderful work, in which God will
be praised, and not that His Name will be blasphemed, as those thought, who heard it. Behold,
we enter the grave and find in it three crosses, and we know not which of them is the cross on
which Christ was suspended. In the death of this my sister, we may be able to see and to learn
which is the cross of Christ, for Christ is not neglectful of those who believe in Him, and seek
Him." And the queen Protonice — her soul was very sad at this time — saw in her mind that
her son spake thèse things wisely, justly and rightly. And with her hands she took hold of one
of the crosses and placed it upon the dead body of her daughter, which lay before her, and she
said in her prayer: "O God, who hast shown wonderful works in this place, as we hear and
believe, if this cross, O Lord, be Thine, and on it Thy humanity was suspended by the
insolent, show the strong 1 14 and mighty power of Thy divinity, which dwells in the
humanity, and restore to life this my daughter, that she may arise, and Thy Name be glorified
in her. May her soul return to her body, that Thy crucifiers may be confounded and Thy
worshippers may rejoice! And she waited a long time after she had spoken thus. Afterwards
she took that cross from the dead body of her daughter, and placed another, and also said in
her prayer:
"O God, by whose nod worlds and créatures endure, and wishing the life of ail men that they
may be turned to Him, and is not neglectful of the pétition of those who seek Him, if this
cross be Thine, O Lord, show the power of Thy triumphs as Thou art accustomed, and restore
to life this my daughter, that she may arise, and the heathens, worshipping Thy créatures
instead of Thee, may be confounded, and the faithful and the true may confess, that their
mouth may be opened to Thy praise before those who deny Thee!" And she waited a long
time after thèse things, and took the second cross from her daughter; and she took the third
cross and placed it upon her daughter. And as she was going to lift up her eyes to heaven, and
to open her mouth in prayer, at that moment, at that time, in the twinkling of an eye, that, the
cross touched the dead body of her daughter, her daughter became alive, and she arose
suddenly, and praised God, who had restored her to life by His cross. But the queen Protonice,
when she saw how her daughter became alive, trembled, and was greatly alarmed, but though
alarmed she glorified Christ, and believed in Him, that He was the Son of the living God. Her
son said to her: "My lady, thou seest that if this had not occurred today, it might have
happened that they would have left this cross of Christ, by which my 1 15 sister became alive,
and have taken and honoured that of one of those murderous thieves. Now, behold, we see
and rejoice, and Christ, who has done this thing, is glorified in her."25 And she took the cross
of Christ, and gave it to James, that it might be kept with great honour. She also commanded
that a great and splendid building should be erected over Golgotha, on which He was
crucified, and over the grave in which He was placed, so that thèse places might be honoured;
and that there should be there a place of assembly for prayer, and a gathering for service.
But the queen, when she saw the whole population of the city, which she had collected for the
sight of this work, she commanded that, without the covering of honour worn by queens, her
daughter should go with her unveiled to the palace of the king, in which she dwelt, so that
every one might see her and praise God. But the people of the Jews and the Gentiles, who
rejoiced at the beginning of this occurrence, and were glad, became very sad at the end of it.
For they would have been well pleased if this had not occurred, for they saw on account of
this many believed in Christ; and especially when they saw that the miracles, which were
done in His Name after His ascension, were many more than those which were done before
His ascension. And the famé of this deed which was done went forth to |16 distant countries,
and also to the Apostles, my companions, who preached Christ. And there was rest in the
churches of Jérusalem, and the cities round about it; and those who saw not this deed, with
those who did see it, praised God. And when the queen went up from Jérusalem to the city of
Rome, every city which she entered pressed to see the sight of her daughter. And when she
had entered Eome, she recounted before the Emperor Claudius those things which had
happened; and when the Emperor heard, he commanded that ail the Jews should go forth from
the country of Italy. In ail that country this deed was spoken of by many, and also before
Simon Peter this was recounted, which was done. "Whatsoever also the Apostles,
companions, did, we preach before every man, that those who do not know may likewise hear
those things which, by our hand, Christ did openly, that our Lord might be glorified by every
man. Thèse things which I repeat before you are told, that ye may know and understand how
great is the faith of Christ among those who truly join themselves to Him.
But James, the director of the Church of Jérusalem, who with his own eyes saw the deed, gave
a written account, and sent it to the Apostles, my companions, in the cities of their countries.
And also the Apostles themselves gave written accounts, and made known to James
whatsoever that Christ had done by their hands, and thèse were read before ail the multitude
of the people of the church.
But when Abgar the king heard thèse things, he and Augustina, his mother, and Shalmath, the
daughter of Meherdath, and Paqûr26 and Abdshemesh, and 1 17 Shamshagram, and Abdu, and
Azzai and Bar-kalba, with the rest of their companions, rejoiced exceedingly, and ail of them
glorified God, and made their confession in Christ. Abgar the king said to Addai: "I wish that
everything which we have heard from thee today, and the rest also of the other things, thou
wouldst tell openly before ail the city, that every man may hear the preaching of the Gospel of
Christ, which thou teachest to us, that he may rest and be confïrmed in the doctrine which
thou teachest to us, that many may understand that I believed rightly in Christ, in the Letter
which I sent to Him, and may know that He is God, the Son of God, and thou art His true and
faithful disciple, and that thou showest by works His glorious power before those who wish to
believe in Him. The day after, Abgar commanded Abdu, the son of Abdu, who was healed of
a sore disease of his feet, to send a herald, that he may proclaim in ail the city that the whole
population may be assembled, men and women, at the place which is called Beththabara, the
wide space of the house of Avida,27 the son of Abd-nachad, that they might hear the doctrine
of Addai the Apostle, and how he taught, and in the name of whom he cured, and by what
power he wrought thèse miracles, and those wonders he did. For when he healed Abgar the
king, it was the nobles only who stood before him, and saw him, when he healed him by the
word of Christ, whom many physicians were not able to heal, but a stranger cured him by the
faith of Christ.
And when ail the city were assembled, men and women, as the king had commanded, Avida
and Labbu, and |18 Chaphsai, and Bar-Kalba, and Labubna,28 and Chesrun,29 and
Shamshagram stood there, with their companions, who as they were princes and nobles of the
king, and commanders, and ail the workmen and the artisans and the Jews and Gentiles who
were in this city, and strangers of the countries of Soba and Harran, and the rest of the
inhabitants of ail this country of Mesopotamia, ail of them stood to hear the doctrine of Addai;
concerning whom they had heard; that he was the disciple of Jésus, who was crucified in
Jérusalem, and he effected cures in His name. And Addai began to speak to them thus:
"Hear, ail of you, and understand that which I speak before you; that I am not a physician of
medicines and roots, of the art of the sons of men; but I am the disciple of Jésus Christ, the
Physician of troubled soûls, and the Saviour of future life, the Son of God, who came down
from heaven, and was clothed with a body and became man; and He gave Himself and was
crucified for ail men. And when He was suspended on the wood, the sun He made dark in the
firmament; and when He had entered the grave, He arose and went forth from the grave with
many. And those who guarded the grave saw not how He went forth from the grave; but the
angels of heaven 1 19 were the preachers and publishers of His résurrection, who if He had not
wished, had not died, because that He is the Lord of death, the exit of ail things.30 And except
it had pleased Him,He had not again clothed Himself with a body, for He is Himself the
framer of the body. For the will which inclined Him to the birth from a virgin, also made Him
condescend to the suffering of death, and He humbled the majesty of His exalted divinity, 31
who was with His Father from eternity, He of whom Prophets of old spake in their mysteries;
and they represented images of His birth, and His suffering, and His résurrection, and His
ascension to His Father, and of His sitting at the right hand. And, behold, He is worshipped by
celestial spirits, and by the inhabitants of the earth, He who is worshipped from eternity. For
although His was the appearance of men, His might, and His knowledge, and His power were
of God Himself; as He said to us, 32 Behold, now is the son of man glorified, and God
glorifies Himself in Him, by miracles and by wonders, and by honour of being at the right
hand. But His body is the pure vestment of His glorious divinity, by which we are able to see
His invisible Lordship. This Jésus Christ, therefore, we preach and publish, and, with Him, we
praise His Father, and we extol and worship the Spirit of His |20 divinity, because that we
were thus commanded by Him, to baptize and absolve those who believe in the name of the
Father and the Son and the Holy Spirit. Also the Prophets of old spake thus: that 'The Lord
our God and His Spirit hath sent us. '33 And if I speak anything which is not written in the
Prophets, the Jews, who are standing among you and hear me, will not receive it; and if,
again, I make mention of the name of Christ over those who have sufferings and diseases, and
they are not healed by this glorious name, they, worshipping the work of their hands, will not
believe. If now thèse things be written, which we say, in the Books of the Prophets,34 and we
are able to show the healing powers upon the sick, not a man will look on us without
discerning the faith35 which we preach, that God was crucified for ail men. If there be those
who do not wish to acquiesce in thèse words, let them draw near to us, and reveal to us what
is their mind, that as a disease of their mind we may apply healing medicine for the cure of
their wound. For although ye were not présent at the time of the suffering of Christ, yet
because of the sun, which was dark, and ye saw it, learn and understand concerning the great
hororr there was at the time of the crucifixion of |21 Him whose Gospel has flown over ail the
earth, by the miracles which His disciples, my companions, are working in ail the earth. And
those who were Hebrews, and knew only the Hebrew tongue in which they were born, behold
to day speak in ail languages, that those who are far off, as those who are nigh, might hear and
believe that He is the same, who confounded36 the tongues of the impious in this district,
which lies before us; He it is who to day teaches through us the faith of truth and verity, by
humble and wretched men, who were from Galilée of Palestine. For I also, whom ye see, am
from Paneas,37 from where the river Jordan goes forth. And I was chosen, with my
companions, to be a preacher38 of this Gospel, by which, behold, the régions every where
resound with the glorious name of the adorable Christ. Let, therefore, no man of you harden
his heart against the truth and keep his mind at a distance from verity. Be ye not led captive
after thoughts destructively erroneous, which are full of the despair of a bitter death.39 Be ye
not taken by the evil customs of the paganism of your fathers, and so keep yourselves at a
distance from the life of truth and verity, which are in Christ. For those who believe in Him
are those who are trusted before Him, who descended to us by His favour, to make to cease
from the earth the sacrifices of heathenism, and the offerings |22 of idolatry; that créatures
should no longer be worshipped; but we should worship Him and His Father, with His Holy
Spirit.40 For I, as my Lord commanded me, behold, I preach and I publish. And His silver on
the table, behold I cast before you, and the seed of His word I sow in the ears of every man.
Those who wish to receive, theirs is the good reward of confession; and those who do not
obey, against them I scatter the dust of my feet, as my Lord commanded me. Turn ye,
therefore, my beloved, from evil ways and from hateful deeds, and turn yourselves to Him
with a good and honest will, as He turned Himself to you with His grâce and His rich mercies.
And be ye not as the générations of old, which are passed, who, because that they hardened
their heart against the fear of God, received punishment openly; that they may be chastised,
and those who came after them may tremble and fear. For that for which our Lord came into
the world was altogether4 1 to teach and show that at the end of created things is a résurrection
for ail men. And at that time their acts of conduct will be represented on their own persons,
and their bodies become volumes for the written things of justice, and there will not be he
who knoweth not writing; because that every man shall read the letters of his own book42 at
that day, and the account of his actions he taketh with the fingers of his hands. Thus the
unlettered will know the new writing of the new language, and there is not he who will say to
his fellow, Read me this, because that one doctrine and one instruction shall reign over ail
men. |23
Let this thought, therefore, be represented before your eyes, and let it not pass from your
mind, because that if it pass from your mind, it passeth not from Justice.43 Seek mercies from
God, that He may pardon the hateful infidelity of your paganism, for ye have forsaken Him
who created you upon the face of the earth, and makes His rain to descend and His sun to rise
upon you, and ye worship, instead of Him, His works. For the idols and graven images of
paganism, and whatsoever of the création in which ye have confidence and which ye worship,
if there were in them feeling and understanding, for the sake of which ye worship and honour
them, it would be right for them, which ye have engraven and established, and have firmly
fixed with nails that they be not shaken, to receive your favour. For if the créatures were
aware of your honours to them, they would cry, shouting to you, not to worship your fellows,
which like yourselves are made and created; because that créatures made should not be
worshipped; but that they should worship their Creator, and they should glorify Him who
created them. And as His grâce covers the wicked here,44 so His justice shall be avenged on
the infidels there. For I saw in this city that it abounded greatly in paganism, which is against
God. Who is this Nebo,45 an idol made which ye worship, |24 and Bel,46 which ye honour?
Behold, there are those among you who adore Bath Nical,47 as the inhabitants of Harran your
neighbours, and Taratha,48 as the people of Mabug, and the eagle, as the Arabians, also the
sun and the moon,as the rest of the inhabitants of Harran, who are as yourselves. |25 Be ye not
led away captive by the rays of the luminaries and the bright star; for every one who worships
créatures is cursed before God. For although there are among créatures such as are greater
than their companions, yet they are fellow-servants of their companions, as I have said to you.
For this is a bitter pain, for which there is not a cure, that things made should worship things
made, and créatures should glorify their fellows. For as they are not able to stand by the
power of themselves, but by the power of Him who created them, so they are not able to be
worshipped with Him, nor to be honoured with Him; for it is a blasphemy against both
parties, against the créatures when they are worshipped, and against the Creator, when the
créatures, who are strangers to the nature of His existence, are made partakers with Him. For
ail the prophecy of the Prophets, and the preaching of us who are after the Prophets, is this,
that créatures should not be worshipped with the Creator, and that men should not bind
themselves to the yoke of corrupt paganism. It is not because of the créatures being seen, I
say, that they should not be worshipped; but everything which is made is a créature, whether
visible or invisible. This is a horrible wickedness, to place the glorious name of divinity upon
it. For not créatures, as you, we proclaim and worship; but the Lord of créatures. The
earthquake, which made them tremble at the Cross, testifies that everything which is made
dépends on and exists by the power of its Maker, who was before worlds and créatures, whose
nature is incompréhensible, in that His nature is invisible, and, with His Father, is sanctified in
the heights above, for that He is Lord and God from eternity. This is our doctrine in every
country and in every région. And so \26 have we been commanded to preach to those who
hear us, not violently, but by the teaching of the truth and by the power of God. And the
miracles which were done in His name, testify concerning our faith, that it is true and to be
believed. Be obedient, therefore, to my words, and receive that which I have said, and am
saying before you; and that I may not require your death, behold, I warn you to be very
cautious. Receive my words fitly, and do not neglect. Draw nigh to me ye my distant ones
from Christ, and be near to Christ. And in the place Of erroneous sacrifices and oblations,
offer now to Him the sacrifices of thanksgiving.
What is this great altar which ye have built in the midst of this city? and what are those going
and coming offering upon it to démons, and sacrifïcing on it to devils? But if ye know not the
Scriptures, doth not nature itself teach you, by its power of sight, that your idols have eyes
and see not? And ye 49 who see with eyes in that ye do not understand, ye are also as they
who see not and hear not, and in vain you excite your voices, ineffective to deaf ears. For they
are not to be complained of for that which they do not hear, because that by nature they are
deaf and dumb. And the blâme with which justice is involved is yours, for ye do not wish to
understand, even that which ye see. For the thick darkness of error, which is spread over your
mind, permits you not to acquire the heavenly light, which is the understanding of knowledge.
Flee, therefore, from things made and created, as I have said unto you, that in name only are
they called gods, though they are not gods in their nature; and draw near to Him, who in His
nature is |27 God from eternity and from everlasting, and is not made as your idols, and also
not a créature, and a work of art as the images in which ye make your boast. Because that
although He put on this body, He was God with His Father; for the works of création, which
trembled when He was slain, and were terrified by the suffering of His death, they testify that
He is He who created the works of création. For it was not for a man the earth shook, but for
Him who established the earth upon the waters; and it was not for a man the sun became dark
in the heavens, but for Him who made the great lights. And it was not by a man the righteous
and the just were raised to life, but by Him who gave power over death from the beginning.
Nor was it by a man the vail of the temple of the Jews was rent from the top to the bottom, but
by Him who said to them, 'Behold, your house is left desolate.'50 For, behold, except they
who crucified Him knew that He was the Son of God, they would not have proclaimed the
désolation of their city, also they would not have brought down woes upon themselves. For
even if they wished to neglect this confession, the terrible commotions which were at that
time would not have permitted them. Behold also some of the children of the crucifïers have
become at this day preachers and evangelists, with the Apostles my companions, in ail the
land of Palestine and among the Samaritans, and in ail the country of the Philistines. The idols
of paganism also are despised, and the Cross of Christ is honoured. Peoples and créatures also
confess God, who became man. If truly when Jésus our Lord was upon earth ye believed in
Him that He is the Son of God, and before that ye had heard the word of |28 His preaching,
confessed in Him that He is God; now that He has ascended to His Father, and ye have seen
the signs and wonders which are done in His name, and the word of His Gospel ye have heard
with your ears; not a man of you should let himself doubt in his mind how the promise of His
blessing which He sent to you would have been established with you: "Blessed are ye who
have believed in me, although ye have not seen me; and because ye have so believed in me
the city in which ye dwell shall be blessed, and the enemy shall not prevail against it for
ever."51 Do not, therefore, turn from His faith; for, behold, ye have heard and seen those
things which bear witness to His faith, that He is the adorable Son, and is the glorious God,
and is the triumphant King, and is the Omnipotent Power; and by His true faith a man is able
to acquire the eye of the true mind, and to perceive that every one who worships créatures, the
wrath of justice overtakes him.
For everything which we say before you, we say as we have received of the gift of our Lord,
and we teach and we show how to possess your life, and not destroy your spirits by the error
of paganism; because that the heavenly light hath risen upon création, and He it is, who hath
chosen the ancient fathers and the just men and the Prophets, and hath spoken with them by
the révélation of the Holy Spirit. For He is the God of the Jews, who crucified Him, and the
erring Gentiles also worship Him, though they know it not; because that there is no \29 other
God in heaven and in earth, and behold confession ascendeth up to Him from the four quarters
of the earth. Behold now your ears have heard that which was not heard by you before, and
behold, again, your eyes have seen that which was never seen by you before. Be ye not
therefore unjust to that which ye have heard and seen. Cause to pass from you the rebellious
mind of your fathers, and free yourselves from the yoke of sin, which hath dominion over you
by libations and sacrifices before graven images. Let it be a care to you concerning your
perishing lives, and concerning the vain bowing of your head, and acquire the new mind
which worships the Maker and not the thing made, in which is represented the image of truth
and verity, of the Father, and of the Son, and of the Holy Spirit, when ye believe and are
baptized in the triple and glorious names. For this is our doctrine and our preaching. For it is
not in many things that the truth of Christ is believed. And such of you as are willing to be
obedient to Christ, know that many times I have repeated my words before you, that ye might
learn and understand whatsoever ye hear. And we will rejoice in this, as a husbandman in his
field which is blessed; and our God is glorified by your repentance towards Him. And as ye
live in this, we also who counsel you thus will not be defrauded of the blessed reward of this.
And because I am confident that ye are a blessed land, according to the will of the Lord
Christ, therefore for the dust of my feet which we have been commanded 52 to shake off
against the city that receiveth not our words; behold I shake off to-day at the door of your ears
the words of my lips, in which the |30 coming of Christ is represented, that which has been,
and that which is about to be, and the résurrection and resuscitation of ail men, and the
séparation which is to be between the faithful and unbelieving, and the blessed promise of
future joys which they who have believed in Christ and worshipped His high Father, and
confessed Him and the Spirit of His godhead, shall receive. And now it is right for us to finish
our présent discourse, and let those who have received the word of Christ remain with us, and
also those who wish to be associated, with us in prayer, and then let them go to their homes."
And Addai the Apostle rejoiced in this when he saw that the multitude of the population of the
city remained with him, and there were few who did not remain at that time; and thèse same
few, after a few days, received his words and believed in the gospel of the preaching of
Christ.
And when Addai the Apostle had said thèse things before ail the city of Edessa, and Abgar the
king saw that ail the city rejoiced in his doctrine, men and women equally, and were saying to
him "Christ, who hath sent thee to us is true and faithful," and he also greatly rejoiced at this,
praising God, that according to what he had heard from Hannan, his tabularius, concerning
Christ, so he had seen the marvellous mighty works which Addai the Apostle had done in the
name of Christ. And Abgar the king also said to Addai the Apostle, As I sent to Christ by my
letter to Him; and as He also sent to me and I have received from thee thyself this day; so will
I believe ail the days of my life, and in the same things continue, exulting, because I know
that there is no other power in the name of whom thèse signs and wonders are done, but by
the power of Christ, whom thou preachest in truth and verity. And now I will worship Him,
|31 1 and Ma'nu,53 my son, and Augustina, and Shalmath the queen. And now, wherever thou
wishest, build a church, a house of assembly for those who have believed, and shall believe in
thy words. And, as commanded thee by thy Lord, minister thou at times with confidence. And
those who are teachers with thee of this Gospel, I am prepared to deliver to them large gifts,
that they may not have any other work with the ministry. Everything also which is required by
thee for the expenses of the house, I will give thee without taking account; thy word shall be
powerful and have rule in this city, and without another man, have thou authority to enter into
my présence in my royal palace of honour.
And when Abgar the king went down to his royal palace, he rejoiced, he and his princes with
him, Abdu and Garmai, and Shamshagram, and Abubai, and Meherdath, with the rest of their
companions, at everything which their eyes had seen, and their ears had heard, and in the joy
of their heart they also praised God, who had turned their mind to Him; they renounced the
paganism in which they stood, and confessed the Gospel of Christ. And when Addai had built
a church, they offered in it vows and offerings, they and the people of the city, and there they
worshipped ail the days of their life.
And Avida 54 and Bar-kalba who were chiefs and rulers, and clothed with royal headbands
55, drew near to Addai, and they asked Addai concerning the |32 history of Christ, to tell
them how that He being God was seen by them, as man, and how ye were able to see Him.
And he satisfied them ail concerning this, concerning ail which their eyes had seen, and
concerning ail which their ears had heard of Him. And every thing which the Prophets had
said of Him, he repeated before them, and they received his words gladly and faithfully, and
there was not a man who rose up against him. For the glorious things which he did permitted
not a man to rise up against him.
Shavida and Ebednebo, chiefs of the priests of this city, with Piroz 56 and Dancu 57 their
companions, when they saw the signs which he did, ran and threw down the altars upon which
they sacrificed before Nebo and Bel their gods, except the great altar, which was in the midst
of the city, and they cried out and said, that this is truly the disciple of the distinguished and
glorious Master of whom we heard ail those things, which He did in the country of Palestine.
And ail who believed in Christ, Addai received, and baptized them in the name of the Father,
and the Son, and the Holy Spirit. And those who were accustomed to worship stones and
stocks, sat at his feet, learning, and being corrected of the plague of the foolishness of
paganism. The Jews also, conversant with the Law and the Prophets, who carried on |33
merchandise in silks, 58 were also persuaded and became disciples, and made confession in
Christ, that He is the Son of the living God. But neither Abgar the king, nor Addai the Apostle
pressed any man by force to believe in Christ; because without the force of man, the force of
the signs compelled many to believe in Him. And ail this country of Mesopotamia, and ail the
régions round about it received his doctrine with love.
But Aggai made the chains 59 and headbands of the king, and Palut and Abshelama 60 and
Barsamya with the rest of the others their companions, adhered to Addai the Apostle, and he
received them and made them partakers with him in the ministry; they read in the Old
Testament 61 and the New, and the Prophets, and the Acts of the Apostles, every day they
meditated on them. He commanded them cautiously, "Let your bodies be pure, and let your
persons be holy; as is right for men who stand before the altar of God; and be ye indeed far
|34 removed from false swearing, and from wicked murder, and from false testimony, which
is mixed with adultery, and from sorcerers with respect to whom there are no mercies, and
from divinations, and soothsaying, and necromancers, and from fates, and nativities, in which
the erring Chaldees boast themselves; and from stars, and the signs of the Zodiac, in which
the foolish are confident. And keep at a distance from you evil hypocrisy, and bribes, and
gifts, by which the pure are condemned. And with this ministry to which ye have been called,
let there not be for you another service; for the Lord Himself is the service of your ministry ail
the days of your life. Be ye also diligent to deliver the sign of baptism, and love ye not the
gains of this world, but hearken ye to judgment with justice and truth. And be ye not a
stumbling block to the blind, that the name of Him who opened the eyes of the blind, as we
have seen, be not blasphemed through you. Let ail, therefore, who see you, perceive that ye
perform ail which ye preach and teach. And they ministered with him in the church which
Addai had built by the word and command of Abgar the king, and they were supplied from
that which was the king's and his nobles; and some of them they brought for the house of
God, and some for the nourishment of the poor. But a large multitude of people assembled
day by day and came to the prayer of the service, and to the reading of the Old and New
Testament, of the Diatessaron, 62 and they believed in the revival of the dead, and [35 they
buried their dead in the hope of the résurrection. They also observed the festivals of the
Church in their times, and every day they were constant in the vigils of the Church, and they
likewise performed acts of charity to the sick and those who were whole, according to the
instruction of Addai to them. And in places round about the city churches were built, and the
hand of the priesthood many received from him: So also orientais with the appearance of
merchants passed into the country of the Romans to see the signs which Addai did, and those
of them who became disciples, received from them 63 the hand of the priesthood, and in their
own country of the Assyrians they taught the sons of their people, and houses of prayer they
built there secretly, because of the danger arising from the worshippers of fire and the adorers
of water.64
But Nersai,65 the king of the Assyrians, when he had heard of thèse things which Addai the
Apostle had done, he sent to Abgar, the king; either send me the man who |36 hath done thèse
signs with thee, that I may see him and hear his discourse, or send me an account of ail thèse
things which thou hast seen him do in thy city. And Abgar wrote to Nersai and made him
acquainted with the whole history of the affair of Addai from the beginning to the end, and he
left not any thing which he did not write to him.
But when Nersai heard those things which were written to him, he wondered and was
astonished. But Abgar the king, because that he was not able to pass to the country of the
Romans, and to go to Palestine and slay the Jews, because that they had crucified Christ,
wrote a letter and sent to Tiberius Caesar, writing it thus: "Abgar, the king, to our Lord
Tiberius Caesar, peace. Knowing that not anything is hidden from thy Majesty, I write and
inform thy dread and great sovereignty, that the Jews, who are under thy hand, who dwell in
the country of Palestine, assembled themselves together and crucified the Christ without any
fault worthy of death, when he was doing before them signs and wonders, and showed them
mighty works and signs; so |37 that even the dead He raised to life for them. And at the time
they crucified Him, the sun became darkened and the earth shook, and ail créatures trembled,
and as if of themselves, at this deed ail création quailed, and its inhabitants. And now thy
majesty knows what is right to command against the people of the Jews, who did thèse
things."
And Tiberius Caesar wrote and sent to Abgar the king, and thus he wrote to him: "The letter
of thy fidelity to me, I have received, and it was read before me. With respect to that which
the Jews have done with the cross, Pilate the governor hath also written, and informed
Olbinus, 66 my pro-consul, of thèse things which thou hast written to me. But because of the
war of the Spaniards who have rebelled against me is going on at this time, therefore I have
not been able to avenge this matter; but I am prepared, when I have quietness, to make a
charge legally against the Jews, who have not acted legally. And because of this, as to Pilate,
who was made by me governor there, I have sent another in his place, and I have dismissed
him with disgrâce, because that he departed from the law, and did the will of the Jews, and he
crucified Christ for the gratification of the Jews, who according to that which I hear of them,
instead of the cross of death, it was fitting that He should be honoured, and it was right He
should be worshipped by them, especially as they saw with their eyes ail which He did. But
thou, according to thy fldelity to me and thy true |38 compact and that of thy fathers, hast
done well to write to me thus."
And Abgar the king, received Aristides,67 who was sent to him by Tiberius Caesar, and he
replied, sent him back with honourable gifts, which were suitable for him, who had sent him
to him. And he departed from Edessa, and went to Ticnutha,68 where was Claudius the
second, from the king, and from there also he went to Artica,69 where was Tiberius Caesar.
But Gaius guarded the régions, which were round about the Emperor. And Aristides himself
also recounted before Tiberius the mighty works which Addai did before Abgar the king. And
when he had rest from the war, he sent, slew some of the chiefs of the Jews, who were in
Palestine. And when Abgar the king heard, he greatly rejoiced at this, that the Jews had
received punishment, as it was right.
And some years after Addai the Apostle had built the church in Edessa, and furnished it with
everything which was suitable for it, and had taught many of the population of the city, also in
the other villages, both those which were distant, and those which were near, he built
churches, and completed and ornamented them, and appointed in them deacons and elders,
and |39 taught in them those who should read the Scriptures, and the orders of the ministry
within and without he taught. After ail thèse things he became ill with the disease, by which
he departed from this world.70 And he called Aggai before ail the congrégation of the church,
and he brought him near, and made him governor and ruler in his place. And concerning
Palut, who was a deacon, he made him an elder, and of Abshelama, who was a scribe, he
made him a deacon. And when the nobles and chiefs were assembled and stood by him, Bar-
kalba and 71 Bar-Zati, and Marihab, the son of Barshemesh, and Sennac, son of Avida, and
Peroz, son of Patricius, with the rest of their companions, Addai the Apostle said to them: "Ye
know, and ye testify, ail of you who hear me, that everything which I have preached to you
and taught you, and ye have heard from me, so have I conducted myself among you, and ye
have seen also in works, because that thus our Lord commanded us that whatsoever we preach
in words before the people, we in work should do before every man. And according to the
ordinances and laws which were appointed in Jérusalem, and by which also the Apostles, my
companions, were governed, |40 so also ye, do not turn aside from them, and do not take away
anything from them, as I myself also have been guided by them among you, and have not
turned aside from them to the right hand, or to the left, that I might not become strange to the
promised salvation, which is reserved for those who are guided by them. Take heed, therefore,
to this ministry which ye hold, and with fear and trembling abide ye in it, and minister every
day. Minister not in it with habits bringing contempt, but with the prudence of faith; and the
praises of Christ, let them not cease from your mouth, and let not weariness in prayer at the
stated times draw near to you. Take heed to the truth, which ye hold, and to the teaching of
the truth, which ye have received, and to the inheritance of salvation, which I commend to
you, because before the judgment-seat of Christ you will be sought out by Him, when He
taketh account with the pastors and superiors, and when He taketh His money from merchants
with the increase of gains. For He is the king's son, and goes to receive a kingdom, and to
return, and to corne and make a résurrection for ail men; and then He sitteth on the throne of
righteousness, and judgeth the dead and the living, as He hath said to us. Let not the secret eye
of your mind from the height above be closed, that your offences may not multiply in the way
in which there are no offences; nor abominable error in its ways. Seek ye those that are lost,
and visit those that err, and rejoice ye in those that are found. Bind up those that are bruised,
and be ye watchful of the fatlings, because at your hands will the sheep of Christ be required.
Look ye not to passing honour, for the shepherd that looketh to be honoured by his flock,
badly, badly with respect to him does his flock stand. Let your solicitude for the \4l young
lambs be great, for their angels 72 behold the face of the invisible Father, and be ye not a
stone of stumbling before the blind, but clearers 73 of the way and the path in a difficult
country, among the Jews, the crucifiers, and the erring heathen; for with thèse two parties
only is there war for you, in order to show the truth of the faith, which ye hold; also when ye
are quiet, your modest and honourable appearance will be fighting for you with those who
hate truth and love falsehood. Be ye not smiters of the poor before the rich, for the severe
infliction of their poverty is sufficient for them. Be ye not beguiled with the hateful
cogitations of Satan, that ye be not stripped naked of the faith that ye have put on,74 for
unbelief is easier than faith, as sin is easier than righteousness. Take heed, therefore, of those
that crucified, that ye be not friends to them, that ye be not responsible with them whose
hands are full of the blood of Christ; and ye know, and ye bear witness, that everything which
we say and teach of the history of Christ, is written in the Book of the Prophets, and deposited
with them. And their words bear witness to our teaching concerning the judgment, and
suffering, and résurrection, and ascension of Christ; but they know not, that when they rise
against us they rise against the words of the Prophets, and as in their lives they persecuted the
Prophets, so also now, since their death, they persécute the truth, which is written in the
Prophets. Again, take ye heed of the heathen, who worship the sun and the moon, and Bel and
Nebo, and the rest of those which they call gods, though they are not gods in their nature. |42
Flee ye, therefore, from them, because that they worship créatures and things made. And as
reported to you before, the whole object 75 for which our Lord came into the world was that
créatures might not again be worshipped and honoured, because they exist by the nod of their
Creator; and when He wishes, He dissolves and makes them cease, and they are as though
they are not. For the will of Him, who created the créatures, freed men from the yoke of the
paganism of the créatures. For ye know that every one who worships the servants of a king
with the king, the death of the sword findeth him in his worship. Be ye not searching for
secret things, and inquiring after hidden things, which are written in the holy books that ye
possess. Be ye not judges concerning the words of the Prophets. Remember and consider that
by the Spirit of God they are said; and he who accuses the Prophets, accuses and judges the
Spirit of God. May this be far from you I Because the ways of the Lord are straight, and the
righteous walk in them without stumbling; but the infidels stumble in them; because that they
have not the secret eye of the secret mind, which has no need of questions in which there is no
profit, but loss.76 Remember the menacing judgment of the Prophets, and the word of our
Lord, which defines their words, that the Lord judgeth by fire, and ail men are tried by it.
Wherefore, as wayfarers |43 and sojourners, who tarry for a night and return early to their
homes, so may you yourselves consider concerning this world, that from here ye go forth to
the places where the Son went to prépare for every one worthy of them. As to kings of
countries, their armies go forth before them, and prépare for them a dwelling-house for their
honour; but this King of ours, behold, He is gone to prépare for His worshippers blessed
mansions 77 in which they may dwell. For it was not in vain God created the children of men;
but that they might worship and glorify Him. here and there for ever. As He passeth not away,
so those glorifying Him cease not. Wherefore my death also, with the disease of which I am
bound and lie; as a sleep of the night, let it be esteemed in your eyes. And remember that with
the suffering of the Son, Death, which snatches away the children of men, passed away and
ceased; and Satan, who causes many to sin and makes war with the true, that they may be
without truth. And as a husbandman who puts his hand to the ploughshare, if he looks
behind,78 the furrows before him cannot be straight; so also ye who have been called to this
gift of the ministry, be ye cautious, that ye do not trouble yourselves with the things of this
world, lest by chance ye be impeded as to that to which ye have been called.
As to princes and judges, who have embraced this faith, be ye loving them, although do not
simulate in any thing, and if they sin, ye reprove them with justice. Ye shall show them
openly your rectitude, that they may be corrected so as not again to conduct themselves after
their own will. This solicitude ye shall have ail the days |44 of your life, that ail of you may
run after honest things, as ye also counsel others with respect to them; for in thèse things men
find their life before God.
But the Law,79 and the Prophets, and the Gospel, which ye read every day before the people,
and the Epistles of Paul, which Simon Peter sent us from the city of Rome, and the Acts of the
twelve Apostles, which John, the son of Zebedee, sent us from Ephesus; thèse Books read ye
in the churches of Christ, and with thèse read not any others, as there is not any other in which
the truth that ye hold is written, except thèse books, which retain you in the faith to which ye
have been called. And our lord Abgar the king, and his honoured nobles, who have heard that
which I have spoken before you to day are suffïcient to be for me witnesses after my death,
that I have diligently preached the doctrine of our Lord before every man, and that I have not
acquired anything with His word in the world. For His word by which I have become rich was
suffïcient for me, and I have made by it many rich; for it lifts me up in this way in which I go
forth before Christ, who has sent after me, that I should go by it to Him. For ye know that
which I have said to you, "That ail the soûls of men, which départ from this body, die not; but
they live and rise, and have mansions, and a dwelling-place of rest, |45 for the understanding
and the intelligence of the soul do not cease, because the image of God is represented in it,
which dieth not. For it is not as the body without feeling which perceives not the odious
corruption which has corne upon it. Eeward and recompense it is not able to receive without it
(the body); because that labour was not its only, but also of the body in which it dwelt. But the
rebellious who know not God, they become pénitent then to no purpose. Ye, indeed, who are
of Christ, whose glorious name is placed upon you, and ruleth, He will direct you in the way
of truth, in which, ye shall go and shall arrive at and attain to that which is promised and kept
for those who départ not from Him; but abide according to what they were called to by our
Lord.
And when Addai the Apostle had said this word, he ceased and was silent. And Aggai, maker
of the king's chains, and Palut, and Abshelama, with the rest of their companions, answered
and said to Addai the Apostle, "Christ Himself has testified that He sent thee to us, and thou
hast taught us the true faith, and hast made us possess the true life. As we have heard from
thee and received, ail this time thou hast been with us, so we abide ail the days of our life.
And from the worship of things made and created, which our fathers worshipped, we flee, and
with 80 the Jews, the crucifiers we will not mix ourselves; and this inheritance, which we
have received from thee, we do not let go, but with it we will départ from this world. And in
the day of our Lord, before the judgment-seat of righteousness, there will He return to us this
inheritance as that thou hast said to us.
And when thèse things had been said, Abgar the king, |46 arose, he and his princes, and ail the
nobles of his kingdom, and he went to his own palace, when ail of them grieved over him, for
he was dying. And he sent to him honourable and costly garments, in which he should be
buried; and when Addai saw them, he sent word to him, that not in my life have I taken from
thee anything, and I will not falsify in me the word of Christ, which He said to me, "Receive
not anything from man, arid acquire not anything in this world."81 And after three other days,
that thèse things were said by Addai the Apostle, and he had heard and received the testimony
of the doctrine of his preaching from the sons of his ministry, before ail the nobles, he
departed from this world, and it was the fifth day of the week, in the fourteenth of the month
Eyor.82 And the whole city was in great sorrow and bitter pain; not only Christians sorrowed
for Him, but also Jews and Pagans, who were in this city. But king Abgar more than any man
sorrowed for him, he and the princes of his kingdom. And in the grief of his |47 mind he
despised and forsook the honour of his kingdom on that day; and with mournful tears he wept
over him with every man. And ail the people of the city, who saw him, wondered at how
much he suffered because of him. And with great and excellent honour he carried and buried
him, as one of the princes, when he dies, and he placed him in a great sepulchre of ornamental
sculpture, in which those of the house of Aryu, the ancestors of the father of king Abgar, were
placed. There he placed him carefully with grief and great sorrow. And ail the people of the
church went from time to time, and prayed there diligently, and the commémoration of his
death they made from year to year, according to the command and instruction which was
received by them from Addai the Apostle, and according to the word of Aggai, who was
himself the guide and ruler and the successor of his chair after him, by the hand of the
priesthood, which he had received from him before every man.
And he also by the hand from which he received made priests and guides in ail this country of
Mesopotamia. For they also, as of Addai the Apostle, thus took his word and heard and
received, as a good and faithful heir of the Apostle of the adorable Christ. But silver and gold
he took not from man, and the gifts of the princes approached him not. For instead of gold and
silver he enriched the Church of Christ with the soûls of the faithful. But ail the chiefs 83 of
men and women |48 were modest and decorous, and they were holy and pure, and they dwelt
singly and modestly without spot, in watchfulness of the ministry decorously, in their
carefulness for the poor, in their visitations to the sick; for their goings forth were full of
praise from those who saw, and their conversation was covered with glory from strangers; so
that even the priests of the temple of Nebo and Bel divided with them the honour at ail times,
by their honourable aspect, by their truthful discourse, by the confidence which they
possessed, and by their freedom, which was not enslaved to greediness, and was not in
bondage under blâme. For every one who saw them ran to meet them, that he might
honourably salute them; because even the sight of them spread peace over the beholders. For
their words of peace were spread like nets over the rebellious, when they were entering the
fold of truth and verity. For there was no man who saw them, and was ashamed of them;
because they did not anything which was not just, and which was not becoming, and in
conséquence of this their countenances were open in the preaching of their doctrine to every
man. For whatsoever they said to others and directed them, they exhibited the same by works
in themselves; and as to the hearers, who saw that their works were with their words, many
became their disciples without persuasion, and confessed Christ the king, praising God who
had turned them to Him.
And years after the death of Abgar the king, one of |49 his rebellious sons, 84 who was not
obedient to the truth, arose and sent word to Aggai, when he was sitting in the Church: "Make
me headbands of gold, according to that which thou didst make for my fathers of old." Aggai
sent him word: "I désert not the ministry of Christ, which has been committed to me by the
disciple of Christ, and make headbands of wickedness." 85 And when he saw that he did not
obey him, he sent, and broke his legs, as he was sitting in the church and expounding. And as
he was dying he made Palut and Abshelama swear that in this house, for the sake of whose
name, behold, I die, place me and bury me. And as he made them swear, so they placed him
within the middle door of the church, between the men and the women. And there was great
and bitter sorrow in ail the church, and in ail the city, above the pain of sorrow, which had
been |50 in its interior, as the sorrow, which had been when Addai the Apostle died.
And because that by the breaking of his legs he died suddenly and quickly, he was not able to
place the hand upon Palut. 86 Palut himself went to Antioch, and received the hand of the
priesthood from Serapion, Bishop of Antioch. Serapion, Bishop of Antioch, himself also
received the hand from Zephyrinus, Bishop of the city of Rome,87 from the succession of the
hand of the priesthood of Simon Cephas, which he received from our Lord, who was there
Bishop of Rome twenty-five years, in the days of the Caesar, who reigned there thirteen years.
And as is the custom in the kingdom of Abgar the king, and in ail kingdoms, that everything
which the king commands, and everything that is said before him is written down and placed
among the records, so also Labubna, the son of Sennac, the son of Abshadar, the king's scribe,
wrote thèse things of Addai the Apostle, from the beginning to the end. Hannan also, the
Tabularius, the king's Sharrir, set the hand of witness, and placed it among the records of the
writings of the kings, where are put the commands and laws, and the contracts of those who
buy and sell are kept there with care, without any négligence.
THE END OF THE DOCTRINE OF ADDAI THE APOSTLE.
[Footnotes numbered and moved to end]
1 . a Addai. According to Eusebius, Addai was one of the seventy disciples of Christ. See also
p. 5.
2. b Abgar. This king is called here the son of Ma'nu. Of the twenty-nine kings of Edessa
mentioned by Assemani, in his édition of the Chronicon Edessenum, Bibl. Or. tom. i. p. 417,
ten bore the name of Abgar, and ten that of Ma'nu. The meaning of Abgar in Syriac is lame.
Lower down we find Abgar called Ukkama. The latter word is a Syriac adjective, signifying
black, and it may have been used because his skin was of a blackish hue. A previous king of
Edessa was called Abgar the Red.
3. c Edessa is called, in Syriac, Urhai.
4. d The Seleucian era, which corresponds to B.C. 312-31 1.
5. e Marihab and Shamshagram. In regard to many of the proper names in this book, it is a
matter of conjecture where the vowels should be inserted. In thèse two I have followed the
French translation of the Armenian version. The latter name Cureton, in a note on Bardesanes,
in his Spicilegium Syriacum, p. 77, calls Shemashgram. In Greek it is written Samyige/ramoj
or Samyike/ramoj.
6. a Hannan. This name is written in Cureton's text according to the Greek form. Further on,
however, in the same text, we have Hanan. He is called in our text tabularius, but in Cureton's
tabellarius. The former is more probably correct. Perhaps it and the following word, Sharrir,
express, the one in Latin and the other in Syriac, the same office, viz. that of keeper of the
archives. There is a passage in the Chronicle of Edessa, in which those who were placed over
the archives of a city were called the Sharrirs of that city. Bibl. Or. tom. i. p. 393.
7. b Beth-gubrin. "Ville connue déjà par Ptolémée, qui écrit Baitograbra ." — Lettre d'
Abgar, p. 1 1. It is still called Beit-jibrin.
8. c Reply. [Syriac] usually signifies a copy; but here it seems rather to mean a reply to the
letters which were brought to Sabinus.
9. a March.
10. b April.
1 1. a The word in Syriac is [Syriac], "the chief," a title of dignity among the Jews.
12. b [Syriac], spirits. Some adjective, signifying unclean, such as [Syriac] is perhaps to be
understood with this noun.
13. c From the expression "it is written," one would infer that thèse words are a quotation
from the Old Testament; but they are not to be found in any part of that sacred Book. Our
Lord said to Thomas: "Blessed are they that have not seen, and yet have believed." (St. John
xx. 29.) The passage in this reply is somewhat like thèse words. Although thèse words are not
found in the Old Testament, they are like passages there in sensé. See Is. vi. 9; lii. 15.
14. a There is a tradition preserved by Eusebius, see Smith's Dictionary of the Bible, under
'Jude,' that the true name of Thomas (the twin) was Judas ('Iou&daj o( kai\ Qwma~j). It is
therefore probable that Judas is mentioned in the text to certify that it was the Apostle
Thomas, and not another Thomas, who sent Addai to Edessa. See also Wright's Apocryphal
Acts of the Apostles, p. [Syriac].
15. a Tobias. Moses of Chorene calls Tobias Prince Juif, and says: "Qu'on dit être de la race
des Pacradouni." It appears, on the same authority, that he did not abjure Judaism with his
relations, but followed its laws up to the time when he believed in Christ.
16. b Abdu. Moses of Chorene says of Abdu that he was "Prince de la ville, très honoré dans
toute la maison du roi."
17. c With a bending of the knees. The Syriac word is [Syriac], which, according to Castle,
means genuflexio, but he cites no instance in which the noun occurs. The verb is found
several times, but the noun is evidently very rare. Castle himself got the word from Bar Bahul.
18. a Cureton's text of this document begins here. It is taken from the Nitrian collection in the
British Muséum, No. 14,654, at fol. 33. It is contained in one leaf only.
19. b A long time. The time is not mentioned by Eusebius in his Eccle siastical History.
Moses of Chorene, bk. ii. chap. xxx. p. 217, Histoire D Arménie, says that Abgar suffered
from a disease which he had caught in Persia more than seven years before, and that he had
obtained no remedy for it from men.
20. a Moses of Chorene speaks of Helena as the first wife of Abgar, that she was a pious
woman, and renounced idolatry. He says the tomb of Helena was a very remarkable one, and
was to be seen in his day before the gâte of Jérusalem. Book II. c. 35, ed. Le Vaillant de
Florival.
21. a With this word ends Cureton's text, p. [Syriac].
22. b "L'Histoire détachée de la première invention de la Croix dit plus clairement que c'était
Claude qui alla centre les Espagnols pendant que Tibère était absent de Rome. Cette guerre
d'Espagne mentionnée ici et plus bas dans la lettre de Tibère a Abgar n'est citée par aucun
auteur Romain: cependant il est très probable que notre auteur fait allusion aux intrigues et
aux spoliations des biens des hommes les plus riches d'Espagne et de Gaule, faites par l'ordre
de Tibère (v. Suétone, Tiber. 49; Tacite, Annal, vi. 19)." — Lettre d' Abgar, p. 19.
23. c Second in authority.
24. a A leaf is missing in the MS. after fol. 7. It must have been lost at an early date, and its
place is now supplied by a rudely written leaf of the twelfth or thirteenth century. It fills the
gap in the Syriac text, caused by the loss of the original. This leaf, having become loose, has
been bound as fol. 54 of the MS., in the middle of the Acts of St. John at Ephesus (see
Wright's Apocryphal Acts of the Apostles, p. 3); moreover, it has been reversed in binding, so
that what is really the recto now appears as the verso.
25. a This story of the finding of the cross is the same in most of its détails as that which is
told of the discovery of it by Helena, the mother of Constantine. It is related of Helena, that on
her arrivai at Jérusalem, she resolved to lay the foundation of a church, dedicated to the true
God, on Mount Calvary. In digging, some pièces of wood were discovered, which were
recognised as belonging to the cross of our Saviour. Thèse pièces were sent by Helena to
Constantine.
26. a In the French translation of the Armenian version this name is called Phocreas, also
Azzai is called Aghi. The orthography of proper names is often modified, to adapt them to the
language in which they appear.
27. a The French translation has "Avité fils d'Abdékhil." Lower down, the same name is
called Avida.
28. a Labubna. In the French, translation of the Armenian version, this name is written
Leboubnia. Moses of Chorene has made a change in the consonants; he calls the name
Ghéroupna. Whiston has written the name Lerubnas: "Lerubnas, Apsadari scribas filius,
omnes res gestas Abgari et Sanatrucis conscripsit, atque in Tabulario Edesseno posuit," p.
146.
29. b Chesrun. There is mention of this person in Moses of Chorene, lib. ii.: "Abgar s'étant
rendu dans sa ville d'Édesse, se ligua avec Arête, roi de Petra, et lui donna des troupes
auxiliaires, sous la conduite de Khosran Ardzrouni, pour faire la guerre à Hérode." The name
occurs again in p. 237 of the Second Book of the same work.
30. a [Syriac], being in apposition with [Syriac] seems to have the meaning given to it above.
3 1 . b The word rendered divinity was not very much employed till after the times of the
Apostles, when Christianity had become to some extent a System, and theological words had
begun to be made use of to give it definiteness.
32. c The words which immediately follow are evidently very similar to what we find in St.
John xiii. 3 1 . There is very little variation between them and the passage as it is read in the
Peshitta version.
33. a This is a quotation from Isaiah xlviii. 16. The plural pronoun us for me is the only
variation. This may he because Addai is speaking in the context in the plural number, viz. "the
Prophets of old."
34. b The sensé seems to require Dolath instead of Vau, Beth, before the Syriac word for
Prophets. This suggestion is supported by the Armenian version.
35. c It is here that Cureton's text recommences, p. [Syriac]. The said text, beginning here and
continuing to the end, is taken from a MS. différent from that in which the previous part of his
text appears, viz. from a MS. of the Nitrian collection in the British Muséum, Cod. Add.
14,644.
36. a II fait allusion à la confusion, des langues au Sénaar dans la Baby-lonie, qui n'est pas
très loin de la contrée où prêchait S. Thaddée." Lettre dAbgar.
37. b Paneas, the same as Caesarea Philippi.
38. c Here is found another break in Cureton's text, p. [Syriac].
39. d The sensé of this expression I apprehend to be, that erroneous thoughts only fill the
mind with despair of being able to escape a bitter death.
40. a The text of Cureton is found to recommence at this place, p. [Syriac].
41. b [Syriac], according to Pratten, is here equal to omnino. Page 15 of Syriac Documents.
42. c Here is found another break in Cureton's text. p. [Syriac].
43. a Justice. [Syriac] is equal in sensé to [Syriac]. The former word is not unfrequently found
in old Syriac MSS. See this word a little lower down.
44. b By here and there, understand this world and the world to corne.
45. c Nebo was an idol of the Babylonians. Traces of this deity are observed in the proper
names, Nebuchadnezzar, Nebuzaradan, &c. Nebo seems also to have been worshipped in
other places. In Isaiah xlvi. 1, we read that "Nebo stoopeth." It is supposed that at Dibon, a
city of Moab, was a temple to Nebo. See Selden, "De Dus Syris." Syntagma II. chap. xii.
46. a Bel was a Babylonian deity. Calmet thinks that the sun was worshipped under this name.
But worshipping the sun is mentioned lower down, and further it must, according to Addai,
have been an object of worship distinct from Bel. The worshippers of Bel attributed to him the
gift of healing diseases, and asserted that he ate and drank. See the apocryphal story of the Bel
and Dragon.
47. b Bath Nical. It is here stated that this idol was worshipped in Harran. There does not
appear to be much known with any certainty about it. In the history of Armenia, by Moses of
Chorene, translated from the Armenian into French by P. E. le Vaillant de Florival, liv. ii. c.
27, this goddess is called Pathincagh. One has not heard of a god called Nical, and therefore it
may be inferred that Bath Nical was a goddess invested with the attribute or attributes implied
in the word [Syriac]. The sensé of this word, however, is uncertain. The root has been
supposed to be the Hebrew [Hebrew] 'He was able.' If this be correct, the distinguishing
attribute of this goddess would accordingly be power. It has also been suggested that, [Syriac]
is an epithet of Venus = [Syriac] = dolio&frwn Afrodi/th.
48. c Taratha. Jacob of Serug, see Assemani, Bibliotheca Orient. I. 327, mentions this goddess
with others, viz. Nebo, Bel, Sin, Bel-shemin, Bar-Nemre, Gadlat, &c. It is thought that
Taratha, or Atargatis as she was also called, is considered to have been a corrélative of Dagon.
Diodorus Siculus says (lib. ii.) that at Askelon the goddess Derceto or Atargatis was
worshipped under the figure of a woman with the lower parts of a fish. (See Calmet's
Dictionary of the Bible, under Dagon.) Assemani, in a note at the foot of the page cited above,
says: "Tarata, Janus fortasse Syrorum nam Tara est Janua, unde faemininum Tarata, quod
faeminae specie illud idolum colerent. See the discourse of Jacob of Serug, on the Fall of the
Idols, published by M. l'Abbé Martin, in the Zeitschrift of the German Oriental Society, note
and translation, p. 131, for the year 1875. Thèse four divinities, in Whiston's Latin translation
of Moses of Chorene, are Nabogus, Belus, Bathnicalus and Tharatha.
49. a Here Cureton's text commences, p. [Syriac].
50. aMatth. xxiii. 38.
51. a The city in which ye dwell, &c. This is a quotation from the message of our Lord to
Abgar. See p. 5. The passage in this message seems to have given rise to the notion very
prévalent and mentioned by several Syriac writers, that Edessa would be henceforth free from
hostile invasion and be especially blessed and protected by God.
52. aMatth. x. 14.
53. a Abgar's father bore the name of Ma'nu as well as his son; indeed it is said that he had
two sons of that name. This is probably the one who succeeded his father as king. It was the
name of many kings of Edessa. See note p. 1.
54. b Avida. In Cureton's text it is [Syriac], evidently a mistake in the MS.
55. c Headlands, According to our Syriac text [Syriac] of [Syriac] has no point to show
whether it be a Dolath or a Resh. In Cureton's text it is a Dolath, but elsewhere we find it a
Resh. As to the meaning of the word, see Dr. Payne Smith's note, cited by Pratten, Syr.
Documents, p. 22.
56. a Piroz. According to Cureton, this is supposed to be the same name as that of Berosus.
57. b Dancu. Cureton has [Syriac] Diku.
58. a Silks. So the Syriac word is translated by Cureton. In Luke vii. 25, we have [Syriac]
rendered by soft raiment. See also Matt. xi. 8. It is probable from what is here said and
referred to by other writers, that the Jews of Edessa carried on an extensive trade with people
of other districts and countries.
59. b The word [Syriac] is by some translated chains, and by others silks or muslins. The
former rendering is adopted by Castle, and the latter by Moses of Chorene, and although the
word is translated chains by Dr. Cureton in a note p. 157, he seems to think it might be more
correctly rendered silks. I prefer the former rendering, because in Numb. xxxi. 50, and Isaiah
iii. 22, the former but not the latter will suit the context.
60. c Abshelama. In Cureton this name is read Barshelama.
61. d As the Prophets are mentioned by themselves, the Old Testament here probably means
no more than the Pentateuch. Similarly, as the Acts of the Apostles are named apart from the
New Testament, the latter is probably intended to comprise only the Gospels.
62. a Diatessaron. In the text of Cureton is Ditornon. The reading of the MS., he remarks, is
not quite clear, and he is disposed to think that the word ought to be Diatessaron. The reading
of the St. Petersburgh MS., as we see, confirms Dr. Cureton's supposition. The Diatessaron
was that made by Tatian, and was, as appears from sundry
testimonies, in gênerai use in the Syrian churches in the second century. It was a volume
compiled from the Four Gospels, and seems to have been publicly read at Edessa up to the
fourth century. Mention is made of it in Asseman. Bibl. Orient, tom. iii. p. 12: The Gospel
which Tatian compiled, and he called it the Diatessaron, A commentary was written on this
work by Ephraim Syrus, according to what is affirmed by Barsalibe and Bar Hebraeus as
recorded in Asseman. Bibl. Orient, tom. I. pp. 57, 58. The former says that Ephraim illustrated
the Diatessaron with commentaries; and the latter, in speaking of Tatian's volume, in his work
[Syriac], says that the expression "In the beginning was the word "was elucidated by
Ephraim.
63. a According to Cureton, him.
64. b Water. In the MS. we have [Syriac] evidently by mistake for [Syriac]. In Cureton's text
the latter word is found.
65. c Nersai. Moses of Chorene speaks of this king as le jeune Nerseh p. 229. In the same
page is a copy of the Letter which Abgar wrote to Nersai, viz., "Abgar roi des Arméniens, à
mon fils Narseh, salut; J'ai reçu ta lettre et tes hommages; j'ai déchargé Béroze de ses fers, et
lui ai remis ses offenses, si cela te fait plaisir, donne lui le gouvernement de Ninive. Mais
quant à ce que tu m'écris de t'envoyer ce médecin qui fait des miracles et prêche un autre Dieu
supérieur au feu et à l'eau, afin que tu puisses le voir et l'entendre, je te dirai: Ce n'était point
un médecin selon l'art des hommes, c'était un disciple du fils de Dieu, créateur du feu et de
l'eau, il a été destiné, envoyé aux contrées de l'Arménie. Mais un de ses principaux
compagnons, nommé Simon, est envoyé dans les contrées de la Perse. Cherche-le, et tu
l'entendras, toi, ainsi que ton père Ardachès. Il guérira tous vos maux et vous montrera le
chemin de la vie."
66. a Olbinus. It is the opinion of Cureton that this name has been confounded with that of
Albinus, who was made governor of Judaea by Nero, A.D. 62. No person of the name of
Olbinus was governor of Judaea at the time mentioned in the document, and the opinion
referred to is most probably correct, and the mistake arose from some confusion of the editor.
67. a Aristides. In the Armenian version, this name is written Artidias, which in the French
translation is corrected according to the reading in the Syriac text.
68. b Ticnutha. "Cureton lit, mais avec doute, Thicuntha au lieu de Nuthicontha, noms tous
deux inconnus dans la géographie." — Lettre d'Abgar, p. 45.
69. c Artica. This word may, by placing différent vowels to it, be pronounced Ortyka, which
Cureton thinks was intended for Ortygia, near to Syracuse, not far distant from Capreae,
where Tiberius resided.
70. a A great différence is found here between the Syriac text and the Armenian version.
According to the former, Addai had gathered around him the nobles and chiefs, in order that
he might deliver unto them his farewell and dying discourse, but in the latter it is said that
"the Apostle Addai conceived the thought of visiting the countries of the East and Assyria to
preach there," &c. One statement must be erroneous, and authority obliges us to conclude that
the error is in the Armenian version.
71. b And. We have a vau in our MS. which is not in Cureton's text, nor is it supported by the
Armenian version; we think, therefore, that the reading should be, not Bar-Kalba and Bar-
Zati, but Bar Kalba, son of Zati.
72. a SeeMatth. xviii. 10.
73. b Lit. "purgers of the way."
74. c Here Cureton's text ends.
75. a In p. 22, we find that that for which our Lord came into the world was altogether to
teach the résurrection of man. Here it is stated, that the whole object for which our Lord came
into the world was that créatures might not again be worshipped. The author is speaking
superlatively. In thèse days we should in each case say a great object, &c.
76. b They spend their time in useless and injurious questions.
77. a See John xiv, 2.
78. b See Luke ix. 62.
79. a We have already had mention of the Old Testament; and the New of the Diatessaron, p.
34. Here we have the Holy Scriptures more particularly specified. The New Testament is
described as consisting of the Gospel, the Epistles of Paul and the Acts of the Apostles. The
two latter were probably not written at the time that Addai was preaching Christianity in
Edessa. If the Gospel mentioned be that of St. Matthew, that might possibly have been then in
existence.
80. a Here Cureton's text recommences.
81. a Thèse words are not according to the letter, but are certainly in the spirit of the
instructions, which our Lord delivered to the twelve disciples at their ordination, as we read
them in Matt. x. 7-10. Anything like désire or anxiety for the things of this world, the
disciples of Christ were frequently and in distinct and impressive language warned against by
their Master.
82. b Eyor is the Syriac word for the month of May. In Assemani, Bibl. Orient, tom. ii. p. 392,
we fïnd it stated, on the authority of Bar Hebraeus, "that Addai the Apostle was slain on the
30th of July, and buried in the church, which he himself had built in Edessa." This date,
however, is contradicted in a foot-note on the same page, in the following terms: — 'Amrus
Matthaei filius historicus Nestorianus, qui Chronicon Maris ejusdem sectae scriptoris in
compendium redegit, Addaeum obiise refert, non die 30 Julii, sed 14 Maii. Et quidem in
pervetusto Kalendario Syriaco, quod ad calcem Codicis 32 in fine hujus tomi subjicitur, die
Maii 14, Addaeus decessisse dicitur."
83. a Chiefs. This is the rendering in the Armenian version, and it seems to me that it is a
sensé in accordance with the Syriac text. The Syriac noun, among other meanings, signifies a
prefect or chief. Every chief is the same as ail the chiefs, and so the noun may agrée with the
plural number of the verb in the text. The expression thus considered refers to the most
distinguished persons of both sexes. Cureton states that it alludes to those who especially
belonged to the ministry of the church.
84. a It appears that this rebellious son did not reign till years after the death of Abgar. There
must consequently have been another, who was the immédiate successor of Abgar; and the
name of this successor was Ma'nu, who is said to have reigned seven years, according to what
is stated by Assemani, Bibl. Orient, tom. i. p. 421. The successor of Ma'nu was his brother,
also by name Ma'nu, and he reigned fourteen years. Moses of Chorene, liv. IL ch. xxxiv., says
of this prince: "Il ouvrit les temples des idoles, embrassa le culte des païens. Il envoie dire à
Attée, 'Fais moi une coiffure en toile tissée d'or, comme celles que tu faisais autrefois pour
mon père.' Il reçut cette réponse d' Attée: 'Mes mains ne feront point de coiffure pour un prince
indigne, qui n' adore pas le Christ Dieu vivant.' Aussitôt, le roi d'ordonner à un de ses gens
d'armes de couper les pieds à Attée. Le soldat étant allé et ayant vu le saint personnage assis
dans la chaire doctorale, avec son glaive lui coupa les jambes, et aussitôt le saint rendit
l'esprit."
85. b Wickedness. In Cureton's text the word is in the singular number.
86. a In p. 39, it is said that Addai made Palut an Elder. It would seem, therefore, that this
whole paragraph, as Cureton observes, must have been introduced into the text at a later
period, and that too by some careless, ignorant person.
87. b In Cureton's text the word is Rome, which is right. The name found in our MS. is
obviously a mistake.
This text was transcribed by Roger Pearse, Ipswich, UK, 2003. Ail material on this page is in
the public domain - copy freely.
Early Church Fathers - Additional Texts
Acts of the Holy Apostle Thaddaeus,
One of the Twelvei
http://biblestudy.churches.net/CCEL/FATHERS2/ANF08/ANF08 1 03 .HTM#P83 1 9_266 1 690
Lebbaeus, who also is Thaddaeus, was of the city of Edessa-and it is the metropolis of
Osroene, in the interior of the Armenosyrians-an Hebrew by race, accomplished and most
learned in the divine writings. He came to Jérusalem to worship in the days of John the
Baptist; and having heard his preaching and seen his angelic life, he was baptized, and his
name was called Thaddaeus. And having seen the appearing of Christ, and His teaching, and
His wonderful works, he followed Him, and became His disciple; and He chose him as one of
the twelve, the tenth apostle according to the Evangelists Matthew and Mark.
In those times there was a governor of the city of Edessa, Abgarus by name. And there having
gone abroad the famé of Christ, of the wonders which He did, and of His teaching, Abgarus
having heard of it, was astonished, and desired to see Christ, and could not leave his city and
government. And about the days of the Passion and the plots of the Jews, Abgarus, being
seized by an incurable disease, sent a letter to Christ by Ananias the courier,2 to the following
effect:-To Jesus3 called Christ, Abgarus the governor of the country of the Edessenes, an
unworthy slave. The multitude of the wonders done by thee has been heard of by me, that
thou healest the blind, the lame, and the paralytic, and curest ail the demoniacs; and on this
account I entreat thy goodness to corne even to us, and escape from the plottings of the
wicked Jews, which through envy they set in motion against thee. My city is small, but large
enough for both. Abgarus enjoined Ananias to take accurate account of Christ, of what
appearance He was, and His stature, and His hair, and in a word everything.
And Ananias, having gone and given the letter, was carefully looking at Christ, but was
unable to fix Him in his mind. And He knew as knowing the heart, and asked to wash
Himself; and a toweW was given Him; and when He had washed Himself, He wiped His face
with it. And His image having been imprinted upon the linen, He gave it to Ananias, saying:
Give this, and take back this message, to him that sent thee: Peace to thee and thy city! For
because of this I am corne, to suffer for the world, and to rise again, and to raise up the
forefathers. And after I have been taken up into the heavens I shall send thee my disciple
Thaddaeus, who shall enlighten thee, and guide thee into ail the truth, both thee and thy city.
And having received Ananias, and fallen down and adored the likeness, Abgarus was cured of
his disease before Thaddaeus came.
And after the passion, and the résurrection, and the ascension, Thaddaeus went to Abgarus;
and having found him in health, he gave him an account of the incarnation of Christ, and
baptized him, with ail his house. And having instructed great multitudes, both of Hebrews and
Greeks. Syrians and Armenians, he baptized them in the name of the Father, and Son, and
Holy Spirit, having anointed them with the holy perfume; and he communicated to them of
the undefiled mysteries of the sacred body and blood of our Lord Jésus Christ, and delivered
to them to keep and observe the law of Moses, and to give close heed to the things that had
been said by the apostles in Jérusalem. For year by year they came together to the passover,
and again he imparted to them the Holy Spirit.
And Thaddaeus along with Abgarus destroyed idol-temples and built churches; ordained as
bishop one of his disciples, and presbyters, and deacons, and gave them the rule of the
psalmody and the holy liturgy. And having left them, he went to the city of Amis, great
metropolis of the Mesechaldeans and Syrians, that is, of Mesopotamia-Syria, beside the river
Tigris. And he having gone into the synagogue of the Jews along with his disciples on the
Sabbath-day, after the reading of the law the high priest said to Thaddaeus and his disciples:
Men, whence are you? and why are you here?
And Thaddaeus said: No doubt you have heard of what has taken place in Jérusalem about
Jésus Christ, and we are His disciples, and witnesses of the wonderful things which He did
and taught, and how through hatred the chief priests delivered Him to Pilate the procurator of
Judaea. And Pilate, having examined Him and found no case, 5 wished to let Him go; but they
cried out, If thou let him go, thou art not Caesar's friend, because he proclaims himself king.
And he being afraid, washed his hands in the sight of the multitude, and said, I am innocent of
the blood of this man; see ye to it. And the chief priests answered and said, His blood be upon
us and our children. And Pilate gave him up to them. And they took Him, and spit upon Him,
with the soldiers, and made a great mock of Him, and crucified Him, and laid Him in the
tomb, and secured it well, having also set guards upon Him. And on the third day before dawn
He rose, leaving His burial-clothes in the tomb. And He was seen first by His mother and
other women, and by Peter and John first of my fellow disciples, and thereafter to us the
twelve, who ate and drank with Him after His résurrection for many days. And He sent us in
His name to proclaim repentance and remission of sins to ail the nations, that those who were
baptized, having had the kingdom of the heavens preached to them, would rise up
incorruptible at the end of this âge; and He gave us power to expel démons, and heal every
disease and every malady, and raise the dead.
And the multitudes having heard this, brought together their sick and demoniacs. And
Thaddaeus, having gone forth along with his disciples, laid his hand upon each one of them,
and healed them ail by calling upon the name of Christ. And the demoniacs were healed
before Thaddaeus came near them, the spirits going out of them. And for many days the
people ran together from différent places, and beheld what was done by Thaddaeus. And
hearing his teaching, many believed, and were baptized, confessing their sins.
Having therefore remained with them for five years, he built a church; and having appointed
as bishop one of his disciples, and presbyters, and deacons, and prayed for them, he went
away, going round the cities of Syria, and teaching, and healing ail the sick; whence he
brought many cities and countries to Christ through His teaching. Teaching, therefore, and
evangelizing along with the disciples, and healing the sick, he went to Berytus, a city of
Phoenicia by the sea;6 and there, having taught and enlightened many, he fell asleep on the
twenty-first7 of the month of August. And the disciples having corne together, buried him
with great honour; and many sick were healed, and they gave glory to the Father, and the Son,
and the Holy Spirit, for ever and ever. Amen.
This document (last modified February 03, 1998) from the Christian Classics Electronic
Library server, at @Wheaton Collège
Transfert d'Edesse à Constantinople
de l'Image non faite de main d'homme
de Notre Seigneur, Dieu et Sauveur Jésus-Christ,
Image que l'on appelle aussi
le Saint MANDYLION
I — r ~ I
1
http://www.maison-russie.fr/invites/icone/saints_fetes/textes/mandylion.html
29/08 - 16/08
Au temps de la vie terrestre de notre Seigneur Jésus-Christ, le roi d'Édesse, Abgar qui
souffrait gravement de lèpre et d'inflammation des articulations, entendit parler des guérisons
innombrables que Jésus accomplissait. Comme il ne pouvait se déplacer, ni même se montrer
à ses sujets, il envoya à Jérusalem son archiviste, Ananie, muni d'une lettre adressée à Jésus,
dans laquelle le souverain demandait au Sauveur de venir jusqu'à lui pour le guérir, et il lui
proposait de s'installer à Edesse pour échapper aux machinations des Juifs. Il chargea en outre
Ananie, qui était un peintre habile, de faire le portrait de celui dont on disait qu'il était Fils de
Dieu. Arrivé à destination, Ananie remit la lettre au Seigneur qui se trouvait entouré d'une
grande foule et, montant sur une pierre d'où il pouvait mieux le voir, il s'efforça de faire une
esquisse. Mais il lui fut impossible de fixer les traits du Sauveur, car son visage semblait
changer sans cesse d'aspect, sous l'effet de la grâce indicible qui s'en dégageait. Le Christ, qui
sonde les coeurs et les pensées des hommes, devina le dessein d' Ananie et, voulant montrer
qu'on ne peut séparer son humanité de sa divinité, Il donna satisfaction à son pieux désir en
accomplissant un grand miracle. Il se fit apporter une petite bassine, s'y lava le visage et
l'essuya avec un linge plié en quatre. Aussitôt ses traits se trouvèrent imprimés de manière
indélébile sur ce Mandylion, sans le secours d'une main humaine. Il le remit alors à Ananie
avec une lettre destinée à Abgar, dans laquelle II expliquait qu'il lui fallait accomplir à
Jérusalem le dessein éternel de Dieu pour le salut des hommes. Mais II lui promettait qu'une
fois sa mission terminée, quand II serait remonté au Ciel, Il lui enverrait un de ses disciples,
pour lui procurer le salut de l'âme et du corps.
Le roi Abgar reçut Ananie avec grande joie et se prosterna devant l'image de la Sainte Face
avec foi et amour, de sorte qu'il se trouva presque complètement guéri de sa lèpre, à
l'exception d'une plaie qui lui restait au front. Après l'Ascension de Notre Seigneur et la
Pentecôte, le Saint Apôtre Thaddée fut envoyé à Edesse où, proclamant la Bonne Nouvelle, il
baptisa le roi et une grande partie de la population. En sortant de la fontaine baptismale Abgar
se trouva complètement guéri et rendit grâces à Dieu. Par la suite, il montra une si grande
dévotion à l'Icône "Non Faite de main d'homme" qu'il la fit placer dans une niche, où se
trouvait préalablement une idole, au-dessus de la porte principale de la ville, avec
l'inscription: « Christ Dieu, quiconque espère en Toi ne connaîtra jamais le malheur. » Et tous
ceux qui entraient dans la ville devaient la vénérer. Il en fut ainsi pendant tout le règne
d'Abgar et de son fils. Mais lorsque son petit-fils s'assit sur le trône, il entreprit de faire
retourner son peuple au paganisme et forma le projet de détruire l'Icône. Averti de ce dessein
par une vision, l'Evêque d'Édesse fit boucher la niche où se trouvait l'Image, après avoir placé
devant elle une lampe allumée.
De nombreuses années passèrent et, bien que le royaume fût redevenu Chrétien, on oublia
néanmoins l'existence de l'Icône. Lorsque le roi des Perses Chosroês assiégea la ville (en 544),
jetant tous ses habitants dans une grande angoisse, l'Evêque d'alors, Eulalios, eut une vision
lui révélant l'endroit où se trouvait l'Icône du Sauveur, par la protection de laquelle ils
pourraient vaincre. L'Evêque fit dégager la cavité, et quelle ne fut pas sa surprise en
découvrant non seulement l'icône intacte, mais en constatant aussi qu'après cinq cents ans, la
veilleuse se trouvait encore allumée. De plus, sur la brique qui bouchait la cavité, il trouva
imprimée la réplique exacte de l'image de la Sainte Face5. Les habitants rassemblés en hâte
formèrent une longue procession, portant les deux Saints trophées dans un grand tumulte, qui
jeta l'effroi dans les rangs des assiégeants. Et quand l'Evêque les aspergea avec l'huile de la
veilleuse, elle se transforma en un feu ardent qui leur fit prendre la fuite.
Tombée quelques années après aux mains des Perses, puis reprise par l'empereur Héraclius
(628), la ville d'Edesse fut bientôt conquise par les Arabes. L'armée chrétienne l'ayant reprise,
l'empereur Romain Lécapène s'empressa de faire transférer à Constantinople le Saint
Mandylion et les lettres d'Abgar (15 août 944). Accueillie par une foule immense, la Sainte
Image, prototype de toutes les Icônes chrétiennesô fut d'abord déposée dans l'église des
Blachernes, puis, le lendemain, à Sainte-Sophie, et de là dans l'église de la Mère de Dieu du
Phare, dans l'enceinte du palais, pour la protection de la Reine des villes et de tout le peuple.
N.B. : Dans une église orthodoxe, la reproduction du Saint Mandylion se trouve normalement
soit au-dessus des "Portes Saintes" donnant accès au sanctuaire, soit au-dessus des "portes
royales" qui séparent la nef du narthex.
Après la prise de Constantinople par les Croisés en 1204, on perdit la trace du Mandylion
d'Edesse. Selon certains, il aurait été parmi les reliques achetées par Louis IX en 1247, qui,
déposées dans la Sainte-Chapelle à Paris, furent détruites lors de la Révolution. On a cru par
ailleurs l'identifier au Suaire de Turin, dont la photographie en négatif révèle une effigie ayant
une ressemblance frappante avec le type iconographique de la Sainte Face. Mais cette
hypothèse séduisante semble aujourd'hui devoir être rejetée.
Commémoration de la découverte
à Constantinople de
l'icône "non faite de main d'homme"
de Notre Seigneur Jésus-Christ
(vers 580).
http://www.maison-rassie.fr/invites/icone/^^
24/08 - 11/08
On raconte que sous le règne de l'empereur Tibère (578-582), une noble femme de rang
sénatorial, nommée Marie, qui souffrait d'une maladie incurable et qui, désespérant de tout
secours humain, s'en était remise à Notre Seigneur. Jésus-Christ, sollicita des Prêtres qui
servaient l'église où se trouvait l'Icône non faite de main d'homme, l'autorisation de garder la
précieuse Relique dans sa demeure pendant quarante jours. A l'issue de cette période, au cours
de laquelle elle pria instamment devant l'Icône, son mal empira de manière insupportable, et
ne pouvant se lever de sa couche, elle demanda à l'une de ses servantes de lui apporter la
Sainte Effigie pour la vénérer. Quand elle ouvrit la porte de la chapelle, la servante resta saisie
de stupeur, car une flamme de feu, qui atteignait le plafond, sortait du coffret où était déposée
l'Icône et remplissait toute la pièce d'une violente lumière. Elle appela sa maîtresse, les autres
servantes et les Prêtres, et tous tombèrent à terre devant ce spectacle en criant: "Kyrie
eleison!" pendant un long moment. Après que le Prêtre eut dit une prière, la flamme s'affaiblit
peu à peu et l'on parvint enfin à ouvrir le coffret. Et, ô miracle, tous purent alors constater que
l'Icône était intacte et que sur le linge précieux que Marie avait déposé pour la protéger s'était
imprimée une copie exacte de l'Icône "non faite de main d'homme". On déposa cette copie sur
le corps de la malade qui fut aussitôt guérie et rendait gloire à Dieu pour son ineffable
condescendance. Après quelques années, la pieuse Marie ayant reçu la révélation de son
prochain décès, remit cette image à Saint Domitien, Evêque de Mélitène, qui se trouvait alors
dans la capitale, et le chargea de la déposer au couvent de l'Ascension à Mélitène.
Lorsque, sous le règne d'Héraclius (615), les Perses attaquèrent l'Empire byzantin, les
religieuses de ce Monastère se réfugièrent à Constantinople, où le Patriarche Serge leur céda
un Monastère, mais il garda contre leur gré la précieuse Image. Une série de fléaux s'étant
bientôt abattus sur l'Empire et sur l'Eglise, le prélat reçut pendant son sommeil la révélation
que son larcin en était la cause, aussi s'empressa-t-il de restituer l'Icône aux moniales et la
paix revint.
La légende dorée de Jacques de Voragine :
Saint Simon et saint Jude, apôtres
http://www.abbaye-saint-benoit.ch/voragine/tome03/160.htm
Simon signifie obéissant ou triste. Il eut deux surnoms, car on l'appela Simon le Zélé, et
Simon le Cananéen, de Cana, bourg de la Galilée, où le Seigneur changea l'eau en vin. En
outre Zélé et Cananéen sont tout un, puisque Cana signifie zèle. Or, saint Simon posséda
l'obéissance en accomplissant les préceptes; la tristesse en compatissant aux affligés; le zèle
en travaillant constamment avec ardeur au salut des âmes. Jude veut dire confessant ou
glorieux : ou bien il vient de (224) donnant jubilation. En effet, il confessa la foi, il posséda la
gloire du royaume et la jubilation de la joie intérieure. Il eut beaucoup de surnoms : car il fut
appelé Judas, frère de Jacques, comme frère de saint Jacques le Mineur; 2° il fut appelé
Thaddée, qui veut dire s'emparant du prince, ou bien Thaddée vient de Thadea et Deus.
Thadea signifie vêtement royal. Il fut le vêtement royal de Dieu par les vertus qui l'ont orné et
par où il a pris le prince J.-C; ou Thaddée vient de Quasi tam Deus, c'est-à-dire grand comme
Dieu, par son adoption ; 3° dans l'Histoire ecclésiastique, il est nommé Leben, qui veut dire
coeur, ou petit coeur, c'est-à-dire qui orne son coeur, ou bien Lebens, comme on dirait Lebes,
bassin ; coeur par sa magnanimité; petit cœur par sa pureté; bassin par: sa plénitude de grâces,
puisqu'il a mérité d'être comme une chaudière, un vase de vertus et de grâces. Leur passion et
leur légende furent écrites en hébreu par Abdias, évêque de Babylone, qui avait reçu
l'épiscopat des mains des apôtres eux-mêmes. Throphée, disciple d' Abdias, les traduisit en
grec, et Africanus en latin.
Simon de Cana et Jude Thaddée étaient les frères de saint Jacques le mineur, et fils de Marie
Cléophé qui fut mariée à Alphée. Jude fut envoyé à Abgare, roi d'Edesse, par saint Thomas,
après l'ascension du Seigneur. On lit en effet dans l'Histoire ecclésiastique * que cet Abgare
adressa une lettre ainsi conçue à N.S. J.-C. : « Abgare, roi, fils d'Euchassias, à Jésus, le bon
Sauveur, qui a apparu dans le pays de Jérusalem, salut : J'ai entendu parler de vous et des
guérisons que vous faites, sans employer ni médicaments, ni herbes : d'un mot vous faites voir
les aveugles, marcher droit les boiteux, les lépreux sont purifiés et les morts reviennent à la
vie. Ayant entendu raconter de
* Eusèbe, 1. 1, c. XIII.
225
vous toutes ces merveilles, je pense de deux choses l'une, ou que vous êtes Dieu et que vous
êtes descendu du ciel afin d'opérer ces prodiges, ou que vous êtes le fils de Dieu, si vous
agissez ainsi. C'est pourquoi je vous écris pour vous prier de prendre la peine de venir me voir
et me guérir d'une douleur qui me tourmente depuis longtemps. J'ai su encore que les Juifs
murmurent contre vous et veulent vous faire un mauvais parti, venez donc chez moi; j'ai une
ville petite, il est vrai, mais convenable, qui peut suffire à deux personnes. » N.-S. J.-C. lui
répondit en ces termes « Vous êtes bienheureux d'avoir cru en moi, sans m' avoir vu ; car il
est écrit de moi que ceux qui ne me voient pas, croiront, et que ceux qui me voient, ne
croiront point. Quant à ce que vous m'avez écrit d'aller chez vous, il faut que s'accomplissent
toutes les choses pour lesquelles j'ai été envoyé, et ensuite que je sois reçu de celui qui m'a
envoyé. Après mon ascension, je vous enverrai un de mes disciples pour vous guérir, et vous
vivifier. » Alors Abgare comprenant qu'il ne pouvait pas voir J.-C. en personne, envoya (c'est
ainsi qu'on le trouve dans une histoire antique, d'après le témoignage de Jean Damascène, 1.
IV) un peintre à Jésus pour faire son portrait afin devoir au moins dans son image celui qu'il
ne pouvait voir en personne. Mais quand le peintre était auprès de Jésus, il ne pouvait voir
distinctement sa face, ni tenir les yeux fixés sur lui, à cause de l'éclat extraordinaire qui
partait de sa tête, de sorte qu'il ne put le peindre comme il en avait reçu l'ordre. Le Seigneur,
voyant cela, prit un vêtement qui servait de linge au peintre (226), et le mettant sur sa figure,
il y imprima ses traits et l'envoya au roi Abgare qui le désirait. Or, tel était le portrait du
Seigneur d'après cette histoire antique, toujours selon le témoignage de Jean de Damas : Il
avait de beaux yeux, des sourcils épais, la figure longue et légèrement penchée, ce qui est un
signe de maturité.
Or, cette lettre de Notre-Seigneur J.-C. a, dit-on, une telle vertu, que dans cette ville d'Edesse
aucun hérétique ni aucun païen n'y saurait vivre, et un tyran quelconque n'oserait y faire mal à
personne *. En effet, s'il arrive qu'une nation vienne attaquer cette ville à main armée, un
enfant, debout au haut de la porte, lit cette lettre et le même jour, les ennemis, soit qu'ils aient
peur, prennent la fuite, soit qu'ils veulent la paix, entrent en composition avec les citoyens ;
c'est ce qu'on rapporte être autrefois arrivé : mais dans la suite la ville fut prise et profanée par
les Sarrasins ; elle avait perdu son privilège en raison des péchés innombrables qui s'étaient
commis publiquement dans tout l'Orient. Quand Notre-Seigneur fut monté au ciel (ainsi le lit-
on dans l'Histoire ecclésiastique, 1. 1, c. XIII), l'apôtre saint Thomas envoya Thaddée,
autrement dit Jade, au roi Abgare, pour accomplir la promesse de Dieu. Arrivé auprès
d' Abgare, après qu'il lui eut déclaré être le disciple à lui promis par Jésus, le roi vit dans le
visage de Thaddée une splendeur admirable et divine. A cette vue, stupéfait et effrayé, il
adora le Seigneur en disant : « Vraiment vous êtes le disciple
* Ordéric Vital, 1. II.
227
de Jésus, fils de Dieu, qui m'a écrit: «Je vous enverrai quelqu'un de mes disciples pour vous
guérir et vous donner la vie. » Thaddée lui dit : « Si vous croyez au Fils de Dieu, vous
obtiendrez dit ce que votre cœur désire. » Abgare répondit : « Je crois de vrai, et les Juifs qui
l'ont crucifié je les égorgerais volontiers, si j'en avais le pouvoir et si l'autorité des Romains
n'était pour moi un obstacle insurmontable. » Or, comme Abgare était lépreux, lit-on en
quelques livres, Thaddée prit la lettre du Sauveur en frotta la face du roi et aussitôt il recouvra
la santé la plus parfaite. — Par la suite, Jude, prêcha dans, la Mésopotamie et dans le Pont, et
Simon en Egypte. Ensuite, ils vinrent tous les deux en Perse où ils rencontrèrent deux
magiciens, Laroës et Arphaxat, que saint Mathieu avait chassés de l'Ethiopie. A cette époque,
Baradach, général du roi de Babylone, avant de partir pour combattre les Indiens, ne pouvait
obtenir aucune réponse de. ses dieux : mais en allant au temple d'une ville voisine, on apprit
que l'arrivée des apôtres ! était la cause pour laquelle les dieux ne pouvaient répondre. Alors
le général les fit chercher et quand il les eut trouvés, il leur demanda qui ils étaient et ce qu'ils
étaient venus faire. Les apôtres répondirent: « Si c'est notre nation que vous voulez connaître,
nous sommes hébreux; si c'est notre condition, nous déclarons être les serviteurs da Christ; si
vous voulez savoir le motif de notre venue, c'est pour vous sauver. » Le général leur répartit :
« Quand je serai revenu vainqueur, je vous entendrai. » Les apôtres lui dirent : « Il y aurait
pour vous bien plus d'avantage à connaître celui qui peut ou vous faire (228) remporter la
victoire ou du moins disposer les rebelles à la paix. » Le général leur répondit: « Je vois que
vous êtes plus puissants que nos dieux ; annoncez-nous donc d'avance, je vous prie, l'issue de
la guerre. » Les apôtres lui dirent : « Afin que vous sachiez que vos dieux sont des menteurs,
nous leur ordonnons de répondre à vos demandes et, en disant ce qu'ils ignorent, nous allons
vous prouver qu'ils ont menti en tout point. » Alors les prêtres des idoles prédirent une grande
bataille dans laquelle beaucoup de monde serait massacré de part et d'autre. Les apôtres se
mirent alors à rire, et le général leur dit : « Moi, je suis saisi de crainte, et vous, vous riez? »
Les apôtres répondirent : « Ne craignez rien, car la paix est entrée ici avec nous, et demain, à
la troisième heure, les ambassadeurs des Indiens viendront vous trouver, faire leur soumission
et implorer la paix. » Alors les prêtres se mirent à éclater de rire aussi, en disant au général: «
Ces gens-là veulent vous inspirer de la sécurité, afin que ne vous tenant pas sur vos gardes,
vous soyez défait par nos ennemis. » Les apôtres reprirent : « Nous ne vous avons pas dit :
attendez un mois, mais un jour, et demain vous serez vainqueur et vous aurez la paix. » Alors
le général les fit garder tous les deux, afin de leur rendre hommage, s'ils avaient dit la vérité
sur ce qui devait échoir, ou bien de les punir pour leur mensonge criminel. Le lendemain
donc, ce que les apôtres avaient prédit, s'étant réalisé, et le général ayant voulu faire brûler les
prêtres, il en fut empêché par les apôtres qui avaient été envoyés non pour tuer les vivants,
mais pour ressusciter les morts.
229
Alors le général, plein d'admiration de ce qu'ils n'avaient pas laissé tuer les prêtres des idoles
et de ce qu'ils ne voulaient accepter rien de leurs richesses, les conduisit au roi: « Prince, lui
dit-il, voici des dieux cachés sous des figures d'hommes ! » et après lui avoir raconté,, en
présence des magiciens, tout ce qui s'était passé, ceux-ci, excités par l'envie, dirent que
c'étaient des gens rusés et qu'ils méditaient de mauvais projets contre l'État. Le général leur
dit : « Si vous l'osez, luttez avec eux. » Les magiciens lui dirent: « Si tu veux voir qu'ils ne
pourront parler en notre présence, qu'on amène ici les hommes les plus éloquents, et si, devant
nous, ils osent ouvrir la bouche, vous aurez la preuve que nous ne sommes propres à rien. »
Un grand nombre d'avocats ayant été amenés, à l'instant, ils devinrent muets en présence des
mages, au point qu'ils ne pouvaient pas même manifester par des signes qu'ils étaient
incapables de parler. Et les magiciens dirent au roi : « Afin que tu saches que nous sommes
des dieux, nous allons leur permettre de parler, mais ils ne pourront se promener; puis nous
leur rendrons la faculté de marcher, mais nous ferons qu'ils ne voient pas, bien qu'ayant les
yeux ouverts. » Quand tout cela eut été exécuté, le général mena les avocats honteux et confus
aux apôtres: mais les avocats ayant vit que ceux-ci étaient vêtus grossièrement, ils les
méprisèrent intérieurement. Simon leur dit : « Souvent il arrive que dans des écrins d'or et
semés de pierreries se trouvent renfermés des objets sans valeur, et que dans les plus viles
bottes de bois soient rangés des colliers de perles d'un grand prix. Or, qui (230) désire devenir
le propriétaire d'une chose, fait moins d'attention au contenant qu'au contenu. Promettez-nous
donc d'abandonner le culte des idoles et d'adorer le Dieu invisible; de notre côté, nous ferons
le signe de la croix sur vos fronts et vous pourrez confondre les magiciens. » Après en avoir
fait la promesse et avoir été signés au front, les avocats retournèrent de nouveau chez le roi,
auprès duquel se trouvaient encore les magiciens, qui n'eurent plus le moindre empire sur eux;
et ils s'en moquèrent devant tout le monde; alors les magiciens irrités firent venir beaucoup de
serpents. Aussitôt le roi donna ordre de faire venir les apôtres qui remplirent leurs manteaux
des serpents et les jetèrent sur les magiciens en disant : « Au nom du Seigneur, vous ne
mourrez point, mais vous serez déchirés par les serpents et vous pousserez des cris de douleur
qui ressembleront à des mugissements. »
Et comme les serpents leur rongeaient les chairs, et que ces malheureux hurlaient comme des
loups, le roi et les autres priaient les apôtres de laisser tuer les magiciens par les serpents. Les
apôtres leur répondirent : « Nous avons été envoyés pour ramener de la mort à la vie, mais
non pour précipiter de la vie dans la mort. » Et, après avoir fait une prière, ils ordonnèrent aux
serpents de reprendre tout le poison qu'ils avaient injecté, et ensuite de retourner dans leur
repaire. Or, les douleurs supportées par les magiciens, au moment où les serpents reprirent
leur poison, furent plus vives que celles qu'ils avaient ressenties quand leurs chairs étaient
dévorées. Les apôtres leur (231) dirent : « Pendant trois jours, vous ressentirez de la douleur;
mais, le troisième jour, vous serez guéris, afin que vous renonciez alors à votre malice. »
Trois jours s'étant écoulés, sans que les magiciens pussent ni manger, ni boire, ni dormir, tant
leurs souffrances étaient grandes, les apôtres vinrent les trouver et leur dirent : « Le Seigneur
n'agrée pas qu'on le serve par force; levez-vous donc, soyez guéris, et allez avec la faculté de
faire librement ce que vous voulez. » Ils persistèrent dans leur malice, et s'enfuirent loin des
apôtres, contre lesquels ils ameutèrent Babylone presque tout entière. — Après, quoi, la fille
d'un général conçut par fornication, et en mettant un fils au monde, elle accusa un saint diacre
de lui avoir fait violence, en disant qu'elle avait conçu de son fait. Or, comme les parents
voulaient tuer le diacre, les apôtres arrivent et s'informent de l'époque de la naissance de
l'enfant. On leur répondit: « Aujourd'hui même, à la première heure du jour. » Alors, les
apôtres dirent : « Apportez l'enfant, et faites venir aussi le diacre que vous accusez. » Quand
cela fut fait, les apôtres dirent à l'enfant : « Dis, enfant, au nom du Seigneur, si ce diacre a eu
pareille audace.» A cela, l'enfant reprit : « Ce diacre est chaste et saint; jamais il n'a souillé sa
chair. » Or, comme les parents de la jeune fille insistaient pour que les apôtres demandassent
quel avait été l'auteur du crime, ceux-ci répondirent : « Notre devoir est de délivrer les
innocents, mais non de perdre les coupables. » — A la même époque, deux tigres très féroces,
renfermés chacun dans une fosse, s'échappèrent et dévorèrent tous ceux (232) qu'ils
rencontraient. Les apôtres vinrent à eux et, au nom du Seigneur, ils les rendirent doux comme
des agneaux. Les apôtres voulurent s'en aller, mais, sur la prière qu'on leur en fit, ils restèrent
encore un an et trois mois ; dans cet intervalle, plus de soixante mille hommes, sans compter
les petits enfants, furent baptisés avec le roi et les princes.
Les magiciens dont on vient de parler vinrent à une ville nommée Suanir, où se trouvaient 70
prêtres des idoles qu'ils animèrent contre les apôtres, afin qu'à leur arrivée en ce pays, on les
forçât à sacrifier ou qu'on les exterminât. Lors donc que les apôtres eurent parcouru toute la
province et qu'ils furent parvenus jusqu'à cette ville, les prêtres et tout le peuple se saisissent
d'eux et les conduisent au temple du Soleil, Les démons se mirent alors à crier, par l'organe
des énergumènes : « Qu'y a-t-il entre vous et nous, apôtres du Dieu vivant ? Voici qu'à votre
entrée, nous sommes brûlés par les flammes. » L'ange du Seigneur apparut dans le même
moment aux apôtres, et leur dit : « Choisissez de deux choses l'une, ou bien que ces gens
meurent à l'instant, ou bien que vous soyez martyrs. » Les apôtres répondirent : « Il faut
adorer la miséricorde de Dieu, afin qu'elle les convertisse et qu'elle nous conduise à la palme
du martyre. » Après avoir imposé silence, les apôtres dirent : « Pour vous convaincre que ces
idoles sont pleines de démons, voyez, nous leur commandons de sortir et de briser chacun sa
statue. » Aussitôt, deux Ethiopiens, noirs et nus, sortirent, au grand effroi de tout le monde,
des statues et, après les avoir brisées, se retirèrent en (233) poussant des cris horribles. A cette
vue, les prêtres se jetèrent sur les apôtres et les égorgèrent tout aussitôt. Or,, à l'instant même,
quoique le ciel fût fort serein; il se fit entendre des coups de tonnerre si violents, que le temple
se fendit, en trois endroits, et que deux magiciens, frappés par la foudre, furent réduits en
charbon. Le roi transporta les corps des apôtres dans sa ville, et fit élever en leur honneur une
église d'une magnificence admirable. — Quant à saint Simon, on trouve en plusieurs, endroits
qu'il fut attaché à une croix, fait attesté par Isidore, dans son Livre sur la mort des Apôtres ;
par Eusèbe, dans son Histoire ecclésiastique; par Bède, dans son Commentaire sur les actes
des Apôtres, et par maître Jean Beleth, dans sa Somme. Ils prétendent qu'après avoir prêché
en Egypte , il revint à Jérusalem, et quand saint Jacques le Mineur fut mort, il fut choisi d'une
voix unanime par les apôtres, pour être évêque de cette ville; avant son décès, on raconte qu'il
ressuscita trente morts. Aussi chante-t-on dans son office : « Il rendit la vie à trente personnes
englouties ans les flots. » Après avoir gouverné l'église de Jérusalem de longues années, et
être parvenu à l'âge de 120 ans, du temps de l'empereur Trajan, Atticus, qui exerçait les
fonctions de consul à Jérusalem, le fit prendre et accabler d'outrages. En dernier lieu, il le fit
attacher à une croix, tout le monde et le juge admirant qu'un vieillard de 120 ans subît le
supplice de la croix. Cependant quelques-uns disent, et cela est exact, que ce ne fut pas
l'apôtre Simon qui souffrit le martyre de la croix et fut évêque de Jérusalem, mais que ce fut
un autre (234) Simon, fils de Cléophé, frère de Joseph ; fait attesté par Eusèbe, évêque de
Césarée, dans sa chronique. Isidore et Bède le disent aussi en leurs chroniques ; car Isidore et
Eusèbe rétractèrent, dans la suite, ce qu'ils avaient avancé d'abord ; ceci se prouve par
l'autorité de Bède, qui se reproche dans ses rétractations d'avoir partagé ce sentiment. Usuard
atteste la même chose aussi dans son Martyrologe.
St Jean Damascène
Extrait du "De fide Orthodoxa" 4.16
CHAPITRE XVI
Des icônes
Certains parmi nous blâment ceux qui adorent et vénèrent les icônes de notre Sauveur et de
notre Souveraine, comme celles des autres saints et serviteurs du Christ ; qu'ils sachent qu'au
commencement Dieu fit l'homme à son image. En tant que qui nous prosternons-nous devant
d'autres ? Si ce n' est qu'ils sont faits à l'image de Dieu. Comme le dit ce savant connaisseur
du divin, Basile, « la vénération de l'image va à son modèle ». Le modèle, c'est celui qui est
peint sur l'icône et dont vient l'image. Pourquoi le peuple de Moïse se prosternait-il autour du
tabernacle portant l'image et le type de ce qui est au ciel, et même de toute la création.
Cependant Dieu dit à Moïse « Voici, tu feras tout selon le modèle qui t'a été montré sur la
montagne. » (Ex. 25, 40). Et les Chérubins adombrant le propitiatoire n'étaient-ils pas faits de
main d'homme ? Quoi de plus renommé que le temple de Jérusalem ? N'était-il pas fait de
main d'homme et construit par son art ?
L'Écriture divine condamne ceux qui adorent des statues, mais aussi ceux qui sacrifient aux
démons. Or les Grecs sacrifiaient, et les Juifs sacrifiaient, mais les Grecs aux démons et les
Juifs à Dieu ; et les sacrifices des Grecs étaient rejetés et condamnés, et ceux des justes étaient
acceptés par Dieu. « Noé offrit un sacrifice et Dieu en respira l'agréable odeur », accueillant le
parfum des bonnes dispositions envers lui. Ainsi les statues des Grecs, images des démons, se
trouvaient rejetées et interdites.
En plus qui peut faire la reproduction du Dieu, invisible, incorporel, incernable, sans figure ?
C'est le dernier degré de la démence et de l'impiété que figurer le divin. D'où le peu d'usage
des icônes dans l'Ancien Testament, mais dès lors que Dieu, dans ses entrailles de
miséricorde, est véritablement devenu homme pour notre salut, et cela non pas comme pour
Abraham et pour les prophètes, auxquels il est apparu sous l'aspect d'un homme, mais parce
que devenu véritablement, essentiellement homme, il a passé sa vie sur terre, s'est mêlé aux
hommes, a fait ses miracles, a souffert, a été crucifié, ressuscité et a monté au ciel. Toutes ces
choses sont arrivées réellement, les hommes les ont vues, on les a reproduites en dessins pour
nous en souvenir et pour l'enseignement de ceux qui n'y ont pas assisté en sorte que sans les
avoir vues, mais en écoutant et en croyant, nous retrouvions la joie du Seigneur. Comme tout
le monde ne savait pas lire ou n'en avait pas le loisir, les Pères ont vu dans ces icônes comme
un bref rappel de ces actions sublimes. Souvent, alors même que l'on ne pense pas à la passion
du Seigneur, en voyant l'icône de la Crucifixion du Christ, elle nous revient mémoire et,
tombant à genoux, nous adorons celui qui est reproduit et non la matière ; pas plus que nous
n'adorons la matière des Évangiles ni la matière de la croix, mais l'image gravée dessus.
Quelle différence y a-t-il entre une croix sans Christ sculpté et une croix avec ; et de même
pour la Théotokos. La vénération pour elle rejaillit sur celui qui par elle s'est incarné.
Pareillement les exploits de ces hommes saints nous poussent au courage, au zèle à imiter leur
vertu et à chanter la gloire de Dieu. Comme nous le disions, la vénération pour la grandeur
des serviteurs prouve nos bonnes pensées envers le commun Maître et la vénération de l'icône
rejaillit sur le modèle. Il y a une tradition non-écrite, comme d'adorer tourné vers l'Orient et
beaucoup d'autres choses semblables; c'est elle qui nous fait adorer la croix.
On raconte l'histoire suivante : Abgar, roi de la ville d'Edesse avait envoyé un peintre pour
faire un portrait du Seigneur et il n'y arrivait pas parce que son visage brillait d'un éclat
insoutenable ; le Seigneur couvrit son divin visage de son manteau et celui-ci se trouva
reproduit sur le manteau qu'il envoya à Abgarus qui le demandait.
Les apôtres ont laissé bien des traditions non écrites. L'apôtre des gentils, Paul, écrit : « Ainsi,
frères tenez ferme aux traditions que nous avons enseignées, soit en parole, soit dans nos
lettres. » (2 Thes. 2, 1 1). Et aux Corinthiens : « Je vous loue, frères, de ce que vous vous
rappelez tout ce qui vient de moi et que vous reteniez les traditions comme je vous les ai
transmises. » (1 Cor. 11, 2).
Petit poème acrostiche
Visage du Sauveur
Empreint sur une toile
Rayonnant de splendeur
Offert au roi Abgar
Nul peintre ne te fit
Icône sans égale
Que pour un seul regard
Une femme reçut
En recevant la Vie
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